Listen to Full Surah
1
Orphans' Guardians
۞ یَـٰۤأَیُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِی خَلَقَكُم مِّن نَّفۡسࣲ وَ ٰحِدَةࣲ وَخَلَقَ مِنۡهَا زَوۡجَهَا وَبَثَّ مِنۡهُمَا رِجَالࣰا كَثِیرࣰا وَنِسَاۤءࣰۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِی تَسَاۤءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَۚ إِنَّ ٱللَّهَ كَانَ عَلَیۡكُمۡ رَقِیبࣰا ١
People, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of God, in whose name you make requests of one another. Beware of severing the ties of kinship: God is always watching over you
O mankind! Fear your Lord, Who created you from a single person (Adam), created from him his mate (Eve), and spread from both of them many men and women. Fear Allah through Whom you demand (your rights), and (don’t cut relations of) the wombs (kinship). Surely, Allah is All-Watcher over you.
O ye mankind! fear your Lord; Who created you of a single soul and He created the reef the spouse thereof, and of the twain He spread abroad men manifold and women. And fear Allah by Whom ye importune one anot her, and the wombs. Verily Allah is ever over you a Watcher
O MEN, FEAR your Lord who created you from a single cell, and from it created its mate, and from the two of them dispersed men and women (male and female) in multitudes. So fear God in whose name you ask of one another (the bond of) relationships. God surely keeps watch over you
O mankind, protect yourselves from your Rabb, who created you from a single self (there is only a single concept of ‘self’ inherent in the totality of all the brains. Depending on the different expressions of the brain this single self varies in attributes and becomes multiple ‘selves,’ i.e. constructed identities. The original self, however, remains as one, the primary I) and from it, its spouse (the bodily self) and produced from them many men and women and spread them (throughout the earth)! Protect yourselves from Allah (the Names comprising one’s essential reality), in whose favor and in the favor of the Rahim (the reality of man formed by the dimension of Names) you ask of one another. For, Allah, with His Names, keeps you under His control (the Raqib) at all times.
O mankind! have taqwa of your Lord who created you from a single self and created its mate from it and then disseminated many men and women from the two of them. Have taqwa of Allah in whose name you make demands on one another and also in respect of your families. Allah watches over you continually.
O mankind! Be wary of your Lord who created you from a single soul, and created its mate from it, and, from the two of them, scattered numerous men and women. Be wary of Allah, in whose Name you adjure one another, and the wombs. Indeed Allah is watchful over you
O humankind! In due reverence for your Lord, keep from disobedience to Him Who created you from a single human self, and from it created its mate, and from the pair of them scattered abroad a multitude of men and women. In due reverence for God, keep from disobedience to Him in Whose name you make demands of one another, and (duly observe) the rights of the wombs (i.e. of kinship, thus observing piety in your relations with God and with human beings). God is ever watchful over you
O you people! take as a shield your Lord Who created you from a single being. The same stock from which He created the man He created his spouse, and through them both He caused to spread a large number of men and women. O people! regard Allah with reverence in Whose name you appeal to one another, and (be regardful to) the ties of relationship (particularly from the female side). Verily, Allah ever keeps watch over you
Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by whom you demand one of another, and the wombs; surely God ever watches over you
You people, be cautious of your Lord who created you from a single being and created its spouse from it, and spread many men and women from them. And be cautious of God, the One you ask by Him, and (beware of your duties to) the blood relatives (and close relatives). God is watching over you.
--(translation missing in source)-
O humanity, reverence your Guardian Evolver, Who created you from one soul. Created, of like nature, her mate. And from them scattered many men and women. Reverence God, from Whom you ask of, and reverence the wombs that bore you, for God always watches over you
O mankind, be mindful of your Lord, Who created you from a single self and created from it its spouse, and from them both spread many men and women. Thus be mindful of Allah—in Whose name you ask one another—and of the wombs. Indeed, Allah has always been Watchful over you.
O ye folk! fear your Lord, who created you from one soul, and created therefrom its mate, and diffused from them twain many men and women. And fear God, in whose name ye beg of one another, and the wombs; verily, God over you doth watch
O mankind! Fear your Lord Who created you from a single soul and from it created its spouse and from them both has spread the multitude of men and women; fear Allah in Whose name you claim (your rights from one another) and be mindful of your blood relations; indeed Allah is always seeing you
O you the humankind! Revere your Lord who created you from one soul and created from it its pair and disseminated from both of them many men and women and revere Allah by Whom you ask one another and [revere] the blood ties. Truly Allah is indeed All-watchful over you.
O men, fear your Lord, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: And fear God by whom ye beseech one another; and respect women who have born you, for God is watching over you
O mankind! Be careful of your duty to your Lord, who created you from one soul, and created there from its mate, and scattered from the twain a multitude of men and women. Be careful of your duty towards Allah, in whose name you claim rights of one anoth
O people, fear your Lord, who created you from a single soul. From it He created its spouse, and from both of them scattered many men and women. Fear Allah, by whom you ask one another, and (fear) the wombs (lest you sever its relationship). Allah is ever watching over you
O MEN! fear your Lord, who hath created you of one man (nafs, soul), and of him created his wife, and from these twain hath spread abroad so many men and WOMEN. And fear ye God, in whose name ye ask mutual favours, - and reverence the wombs that bare you. Verily is God watching over you
O you human beings! Be obedient to your Nourisher-Sustainer Who created you from unitary living mass (Nafsin wahidah) and created from this (remaining portion of Nafsin wahidah) a mate to this (who is fashioned in existence first) and He spread from these two, numerous men as well as women. And be mindful of Allah, That One, through Whom you appeal to one another (seehead of state bonds of marriage and rights of procreation etc.) and (also be mindful) of the wombs (that bore you). Surely, Allah is Ever-Watchful over you
O humanity! Be Godfearing of your Lord Who created you from a single soul and, from it, created its spouse and from them both disseminated many men and women. And be Godfearing of God through Whom you demand rights of one another and the wombs, the rights of blood relations. Truly, God had been watching over you.
O Humanity, mind your duty to your Lord who created you from an individual and then, from him, created his mate. From those two, men and women came in numbers. Mind your duty to Allah by whom you are dependent on one another. [Mind your duty to] the wombs [ie, your family]. Truly, Allah is always watchful over you.
O mankind! Have fear of your Lord, the One who created you from a single soul, from that soul He created its mate, and through them He spread countless men and women. Fear Allah, the One in whose name you demand your rights from one another and the ties of relationship; surely Allah is watching you very closely
O men! Fear your Lord Who created you from a single being and out of it created its mate; and out of the two spread many men and women. Fear Allah in Whose name you plead for rights, and heed the ties of kinship. Surely, Allah is ever watchful over you
O people, keep your duty to your Lord, Who created you from a single being and created its mate of the same (kind), and spread from these two many men and women. And keep your duty to Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship. Surely Allah is ever a Watcher over you
O mankind ! fear your Fosterer Who created you from a single soul and created from it, its mate, and spread from these two, many men and women. And fear Allah due to Whom you (are in a position to) ask one another (regarding your necessities) and (be careful of) the ties of relationship, Allah is certainly Vigilant over you.
O mankind! Fear your Lord Who created you out of a single being and created therefrom its mate and, from the two, created many men and women and caused them to spread out. And fear Allah about Whom, and about the wombs, you make inquiries. Allah does indeed keep ah close watch over you all
O mankind! Fear your Lord, Who (initiated) your creation from a single soul, then from it created its mate, and from these two spread (the creation of) countless men and women. So, fear Allah for Whose sake you solicit needs from one another. And (become Godfearing) towards your own kith and kin (as well). Allah is indeed Ever-Watchful over you
O people, be aware of your Lord who has created you from one soul and He created from it its mate and sent forth from it many men and women; and be aware of God whom you ask about, and the relatives. God is watcher over you
O people, be aware of your Lord who has created you from one person and He created from it its mate and sent forth from it many men and many women; and be aware of God whom you ask about, and the relatives. God is Watcher over you
O people, be aware of your Lord who has created you from one person and He created from it its mate and sent forth from it many men and many women; and be aware of God whom you ask about, and the relatives. God is Watcher over you.
You, you the people, fear and obey your Lord who created you from one self and He created from it its spouse, and He scattered/distributed from them (B) many men and women, and fear and obey God who you ask each other/make oath to each other with Him, and the wombs/uteruses, that God was/is on you observing
O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you
O you mankind, be pious to your Lord, Who created you of one self, and created from it its spouse, and from the two disseminated many men and women; and be pious to Allah, about Whom you ask one another, and to the wombs; (i.e., be pious to the relatives) surely Allah has been Ever-Watchful over you
O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you
People, have fear of your Lord who has created you from a single soul. From it He created your spouse and through them He populated the land with many men and women. Have fear of the One by whose Name you swear to settle your differences and have respect for your relatives. God certainly keeps watch over you
O men, fear your Lord who created you from a single soul, and from it created its match, and spread many men and women from the two. Fear Allah in whose name you ask each other (for your rights), and fear (the violation of the rights of) the womb-relations. Surely, Allah is watchful over you
O’ mankind, act piously towards your Lord, who created you from a single ‘Human self’ (‘Adam’), creating from it its mate (‘Eve’), dispersing from both of them many men and women. Thus, act piously towards your Lord, the One by whose Name you swear to settle your matters, and build strong and positive relationships with your family. Indeed, Allâh is Ever-Watchful over you.
Oh you people! Fear your Lord who created you (all) from a single soul. (From that single soul), He created its mate, and then out of the two, He propagated (and dispersed) multitudes of men and women. Fear Allah, in whose name you seek and demand your rights. Do not sever the ties of kinship. Of course, Allah watches over you closely
O’ mankind, act piously towards your Lord, who created you from a single Human person (Adam), creating from it its mate (Eve), dispersing from both of them many men and women. And act piously towards your Lord- in whose name you appeal to one another- and build strong and positive relationships with your family. Most certainly Allâh is Ever-Watchful over you.
O you people: revere Allah your Creator, and entertain the profound reverence dutiful to Him, Who brought you -into being from one single soul-Adam- and from him did He create his mate -Eve-, and from joining both in matrimony did He propagate multitudes of men and women. And revere Allah Whom you invoke for aid and protection and to Whom you appeal in witness that a statement or the like is true, and revere the wombs. That bore you and regard them as having a divine and sacred character; Allah has always been Raqibun (Omnipresent), He has always kept a vigilant eye upon you
People, be mindful of your Lord, He created you from a single person and created his partner from him, and then from the pair He spread countless men and women throughout the world. Be mindful of Allah in Whose name you make demands from each other, and take care of the relatives. Allah watches over you
O humanity! Be mindful of your Lord Who created you from a single soul, and from it He created its mate, and through both He spread countless men and women. And be mindful of Allah—in Whose Name you appeal to one another—and ˹honour˺ family ties. Surely Allah is ever Watchful over you.
Oh people, beware of your Lord who created you from a single soul and created from it its partner and spread from them both numerous men and women, and beware of Allah through whom you have claims on each other and (respect) relationships, for Allah watches over you.
YOU PEOPLE! Fear your Lord, who created you from a single soul. From that soul He created its spouse, and through them He bestrewed the earth with countless men and women. Fear God, in whose name you plead with one another, and honour the mothers who bore you. God is ever watching you
O people, observe your Lord; the One who created you from one being, and created from it its mate, then spread from the two many men and women. You shall regard GOD, by whom you swear, and regard the parents. GOD is watching over you.
People, be mindful of your Lord, who created you out of a single soul, and out of it created its mate, and out of the two spread countless men and women. Remain mindful of God, in whose name you make requests of one another and beware of severing ties of kinship. God is always watching over you.
People, be mindful of your Lord, who created you out of a single soul, and out of it created its mate, and out of the two spread countless men and women. Remain mindful of God, in whose name you make requests of one another and beware of severing ties of kinship. God is always watching over you.
O the people! Show the piety of your Lord, who created you from one soul, and created from it its spouse, and spreaded from them many men and women. And show the piety of Allah the one you are asking by, him (Each other), and the wombs. Surely, Allah is ever, over you, an Observer.
O' people! be in awe of your Lord, Who created you from a single soul and from it created its mate and spread from them (the couple) many men and women. And be in awe of Allah through Whom you demand one of another, as well as any ties of kinship; Surely Allah is watching over you
Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women. Fear God, in whose name you appeal to one another, and be mindful of your ties of kinship. Indeed, God is ever watching over you.
The noble goal of the development of human personality can be easier achieved in a benevolent society (9:111), (16:71), (43:32), (59:9). In this situation the individual and the society complement each other (14:34). At the outset, it is imperative for you, O Mankind, to know that all of you, men and women, have a common origin. Your Lord began the creation of life at the unicellular level. There was one life cell that divided into two, male and female (6:99). Evolution took place, as has been alluded to in this Book (16:8), (20:50), (21:30), (22:45), (30:20), (31:28), (51:49). Eventually, numerous men and women came into existence on the earth. Since all of you have this common origin, you must consider all mankind as one community (10:19), (57:25). Your first step in that direction is to strengthen your family relations. Be careful of your duty to Allah in Whose Name you expect rights from one another. Allah ever Watches over you
O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you
O ye people ! fear your Lord who created you from a single soul and of its kind created its mate, and from them twain spread many men and women; and fear ALLAH, in Whose name you appeal to one another, and fear him particularly respecting ties of kinship. Verily ALLAH watches over you
O mankind! Reverence your Lord, Who created you from a single soul and from it created its mate, and from the two has spread abroad a multitude of men and women. Reverence God, through Whom you demand your rights of one another, and family relations. Truly God is a Watcher over you
O Mankind! Fear (and respect) your (Guardian) Lord, Who created you, from a single person (Adam), and from him, He (Allah) created his mate of similar nature, and from both (the two of them) spread (like seeds) countless men and women— And fear Allah, through Whom you demand your mutual (rights), and revere (and respect) the wombs (that bore you): For Allah always watches over you
O people, be conscious of your Lord, who created you from a single soul, and created from it its mate. From them both, He spread many men and women. Revere God, the one through whom you demand your mutual rights, and respect family relationships. God is always watchful over you.
O people! Fear your Lord, who created you from a single soul, and created from it its mate, and propagated from them many men and women. And revere God whom you ask about, and the parents. Surely, God is Watchful over you
O humanity, be reverent toward your Lord who created you from one soul and created its mate from it, and from these two disseminated many men and women. Be reverent toward God by whom you ask of each other, and be reverent toward relationships; for God is
O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah , through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer
O mankind! Fear your Lord, the one who created you from one soul, and from it created its mate, and dispersed from both of them many men and women. And fear God, in whose name you beg of one another, and the wombs; surely God watches over you.
O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you
O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you
وَءَاتُوا۟ ٱلۡیَتَـٰمَىٰۤ أَمۡوَ ٰلَهُمۡۖ وَلَا تَتَبَدَّلُوا۟ ٱلۡخَبِیثَ بِٱلطَّیِّبِۖ وَلَا تَأۡكُلُوۤا۟ أَمۡوَ ٰلَهُمۡ إِلَىٰۤ أَمۡوَ ٰلِكُمۡۚ إِنَّهُۥ كَانَ حُوبࣰا كَبِیرࣰا ٢
Give orphans their property, do not replace [their] good things with bad, and do not consume their property with your own- a great sin
And give orphans their wealth (when they are able to handle), don’t exchange your bad things for their good ones, and don’t devour their wealth by adding it to your wealth. Surely, this is a great sin.
And give unto the orphans their substance, and substitute not the bad for the good; and devour not their substance by adding it to your substance; verily that is a great crime
Give to the orphans their possessions, and do not replace things of your own which are bad with things which are good among theirs, and do not intermix their goods with your own and make use of them, for this is a grievous crime
Give the orphans their properties; do not exchange purity (of your essential reality) to filth (of the ego). Do not consume their properties by mixing them with your own. Indeed, that is a big crime.
Give orphans their property, and do not substitute bad things for good. Do not assimilate their property into your own. Doing that is a serious crime.
Give the orphans their property, and do not replace the good with the bad, and do not eat up their property [by mingling it] with your own property, for that is indeed a great sin
Restore their property to the orphans (in your custody, when they come of age), and do not exchange the corrupt for the good (the unlawful for the lawful), nor consume their property by mixing it up with your own. For doing that would be a great crime (whereby you risk the spiritual reward you hope for by caring for them)
And give the orphans their property and substitute not (your) worthless things for (their) good ones, nor consume their property mingling it along with your own property, for this indeed is a great sin
Give the orphans their property, and do not exchange the corrupt for the good; and devour not their property with your property; surely that is a great crime
Give the orphans their properties and do not substitute the bad for the good, and do not eat up their properties with your properties, as it is a great sin.
Hand over to the orphans their inheritance. Do not exchange your lower quality commodities with their belongings and do not devour their properties; this is certainly a great crime
To orphans return their property, and do not substitute worthless things for their valuable ones. And do not take their sustenance by mixing it up with your own, for this is a great sin indeed
And bring orphans their wealths, and do not replace (their) good things with nasty ones, and do not devour their wealths by combining them with yourpl wealths; indeed, it has always been a gravely serious sin.
And give unto the orphans their property, and give them not the vile in exchange for the good, and devour not their property to your own property; verily, that were a great sin
And give the orphans their wealth and do not exchange the pure for the foul; and do not devour (or use up) their wealth, mixing it with your own; this is indeed a great sin
And give the orphans their properties and do not replace the good with the bad and do not syphon off their properties into your properties. Truly that indeed is a fraud most enormous.
And give the orphans when they come to age their substance; and render them not in exchange bad for good: And devour not their substance, by adding it to your own substance; for this is a great sin
And give unto the orphans their property, and give them not the vile in exchange for the good, and devour not their property into your own property; verily, that would be a great sin
Give the orphans their wealth. Do not exchange the evil for the good, nor consume their wealth with your wealth. Surely, that is a great sin
And give to the orphans their property; substitute not worthless things of your own for their valuable ones, and devour not their property after adding it to your own; for this is a great crime
And hand over unto Al-Yatama their wealth and do not exchange (your) bad (items) for (their) good (ones) and devour not their wealth (by adding it) to your wealth. Surely, it is a great sin
And give the orphans their property and take not in exchange the bad of yours for what is good of theirs. And consume not their property with your own property. Truly, this had been criminal, a hateful sin.
Give the orphans their properties. Do not substitute poor quality for fine quality. Do not consume their properties along with your own. Truly, that would be a big sin.
Give orphans the property which belongs to them when they are able to handle it themselves and do not substitute your worthless things for their valuable ones; and do not cheat them of their possession through mixing it up with your own. For this would indeed be a great sin
Give orphans their property, and do not exchange the bad for the good, and do not eat up their property by mixing it with your own. This surely is a mighty sin
And give to the orphans their property, and substitute not worthless (things) for (their) good (ones), and devour not their property (adding) to your own property. This is surely a great sin
And give to the orphans their wealth and do not exchange bad (things) for good ones and do not absorb their wealth into your wealth, this is certainly a great sin.
And give the orphans their property, and do not substitute the good with the bad. And do not consume their property into yours. This indeed is a great crime
And deliver to the orphans their belongings; and do not exchange the bad for the good; nor consume their wealth by mixing it with your own. Indeed, this is a great sin
And give the orphans their money, and do not replace the good with the bad, and do not consume their money to your money; for truly it is a great sin
And give the orphans their money, and do not replace the good with the bad, and do not consume their money with your money; for truly this is a great sin!
And give the orphans their money; and do not substitute the rotten for the good, and do not consume their money to your money; for truly it is a great sin!
And give the orphans their properties , and do not exchange/replace/substitute the bad/spoiled with the good/beautiful , and do not eat their properties to your properties , that it was a great/large sin/crime
Hence, render unto the orphans their possessions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime
And bring the orphans their riches, and do not exchange the wicked (you have) for the good (they own); and do not eat up their riches with your riches; surely that is a great outrage
Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin
Give to the orphans their property. Do not exchange the pure for the filthy and do not spend the property of orphans along with your own; this would be a great sin
Give the orphans their property, and do not substitute what is bad for what is good, and do not eat up their property along with your own. It is, surely, a great sin
Give to the orphans their wealth, substitute not your bad things for their good ones, and devour not their wealth (by adding it) to your own wealth. Indeed, this is a capital sin.
Give the orphans their assets and inheritance (when they reach the marriageable age). Do not substitute your (faulty and) valueless goods with their valuable wares. Do not gobble up their assets into your own. That indeed is a grave sin
And give to the orphans their wealth, do not substitute your worthless things for their valuables. And do not devour their wealth (by adding it) to your own wealth. Indeed, this is a capital sin.
And restore to the orphans their property and do not exchange the worthless which you might own for the good and valuable which they own, nor incorporate their property with your property; this has always been regarded by Allah as a great sin
Give the orphans in your care their belongings, and do not swap their quality belongings for worthless ones, nor misuse their wealth by merging it with yours; this is a major sin
Give orphans their wealth ˹when they reach maturity˺, and do not exchange your worthless possessions for their valuables, nor cheat them by mixing their wealth with your own. For this would indeed be a great sin.
And give the orphans their property and do not exchange bad for good and do not consume their property with your property, for it is a great sin.
Give orphans the property which belongs to them. Do not exchange their valuables for worthless things or cheat them of their possessions; for this would surely be a grievous sin
You shall hand over to the orphans their rightful properties. Do not substitute the bad for the good, and do not consume their properties by combining them with yours. This would be a gross injustice.
Give orphans their property, so do not replace [their] good things with bad, and do not intentionally mix their property into your own to consume it [for yourself]. This is a great sin.
Give orphans their property, so do not replace [their] good things with what is not equal, and do not intentionally mix their property with your own to claim it [for yourself]; this will be a great sin.
And give the orphans their money, and do not substitute the malignant by the good thing. And do not eat their money toward your money, surely it would be a grand offense.
And give the orphans their property, and do not exchange something bad (of yours) for something good (of theirs) , nor devour their property along with your own; (for) it is surely a great crime
Give the orphans their property. Do not substitute bad things of your own for their good things, and do not absorb their wealth into your own wealth. That is surely a great crime.
Orphans in the community are like your family members (33:5). Be vigilant in guarding their rights (4:127). Protect their property honestly, and give it to them when they have come of age. Exchange not their valuables with your worthless items, nor consume their property by combining it with yours; doing such would be a grave offense
And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime
And give to the orphans their property and exchange not the bad for the good, and devour not their property by mixing it with your own. Surely, it is a great sin
Give orphans their property, and exchange not the bad for the good, nor consume their property with your own. Truly that would be a great sin
To orphans give back their property (when they reach their age); Do not substitute (your) worthless things for (their) good ones; And do not consume their sustenance (by mixing it up) with your own. Because this is truly a great sin
To orphans, return their properties rightfully. Don’t substitute bad with good, nor absorb their wealth into your own. Indeed, it is a great sin.
And give orphans their properties, and do not substitute the bad for the good. And do not consume their properties by combining them with yours, for that would be a serious sin
And give orphans their property without exchanging bad for good or consuming their wealth commingled with your own, for that is a grave misdeed.
And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]. And do not consume their properties into your own. Indeed, that is ever a great sin
And give unto the orphans their property, and do not give them the bad in exchange for the good, and do not devour their property to your property; surely that is a great sin.
To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your won. For this is indeed a great sin
To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin
وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُوا۟ فِی ٱلۡیَتَـٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَاۤءِ مَثۡنَىٰ وَثُلَـٰثَ وَرُبَـٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُوا۟ فَوَ ٰحِدَةً أَوۡ مَا مَلَكَتۡ أَیۡمَـٰنُكُمۡۚ ذَ ٰلِكَ أَدۡنَىٰۤ أَلَّا تَعُولُوا۟ ٣
If you fear that you will not deal fairly with orphan girls, you may marry whichever [other] women seem good to you, two, three, or four. If you fear that you cannot be equitable [to them], then marry only one, or your slave(s): that is more likely to make you avoid bias
And if you fear that you shall not be able to do justice with the orphans, then marry women (without orphan child) of your choice: 2, 3, or 4. But if you fear that you will not be able to do justice (between wives), then marry only one or what your right hands possess (your captives). That is nearer to prevent you from doing injustice.
And if ye apprehend that ye may not deal justly with the orphan girls, then marry such as please you, of other Women, by twos and threes or fours, but if ye apprehend that ye shall not act justly, then marry one only, or that which your right hand own that Will be more fit, that ye may swerve not. thei
If you fear you cannot be equitable to orphan girls (in your charge, or misuse their persons), then marry women who are lawful for you, two, three, or four; but if you fear you cannot treat so many with equity, marry only one, or a maid or captive. This is better than being iniquitous
If you do not have fear dealing justly with orphans (women), then marry those that are clean (of duality) two, or three, or four. But if you fear that you may not be just among them, then (suffice) with one or with what you have in your hands. (Do not live together out of wedlock.) This is the most suitable option to avoid injustice.
If you are afraid of not behaving justly towards orphans, then marry other permissible women, two, three or four. But if you are afraid of not treating them equally, then only one, or those you own as slaves. That makes it more likely that you will not be unfair.
If you fear that you may not deal justly with the orphans, then marry [other] women that you like, two, three, or four. But if you fear that you may not treat them fairly, then [marry only] one, or [marry from among] your slave-women. That makes it likelier that you will not be unfair
If you fear that you will not be able to observe their rights with exact fairness when you marry the orphan girls (in your custody), you can marry, from among other women (who are permitted to you in marriage and) who seem good to you, two, or three, or four. However, if you fear that (in your marital obligations) you will not be able to observe justice among them, then content yourselves with only one, or the captives that your right hands possess. Doing so it is more likely that you will not act rebelliously
And if (you wish to marry them and) you fear that you will not be able to do justice to the orphan girls then (marry them not, rather) marry of women (other than these) as may be agreeable to you, (you may marry) two or three or four (provided you do justice to them), but if you fear that you will not be able to deal (with all of them) equitably then (confine yourselves only to) one, or (you may marry) that whom your right hands possess (- your female captives of war). That is the best way to avoid doing injustice
If you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three, four; but if you fear you will not be equitable, then only one, or what your right hands own; so it is likelier you will not be partial
If you are afraid that you may not be fair with orphans, then marry from women who are pleasing to you, two, three, or four. But if you are afraid of injustice, then (marry) only one, or what you own. That is more appropriate so you do not deviate from the right course (or you do not have numerous households).
An if your common properties are mixed up in such a way that it is difficult to distinguish what belongs to who, then you may marry them (or their mothers) up to four woman at a time, if such an arrangement reduces your financial burden
If you fear you will be unable to deal justly with the orphans, then marry women of your choice, two, three, or four. But if you fear that you will not be able to deal justly with them, then only one, or one whom your right hands possess. That would be better to prevent you from doing injustice
And if youpl fear you cannot be just towards the orphans, then marry the women you like—two or three or four—but if you fear you will not be equitable, then (only) one or (consider) those whom you rightfully possess. That is more likely to make you avoid bias.
But if ye fear that ye cannot do justice between orphans, then marry what seems good to you of women, by twos, or threes, or fours; and if ye fear that ye cannot be equitable, then only one, or what your right hands possess. That keeps you nearer to not being partial
And if you fear that you will not be just towards orphan girls, marry the women whom you like - two at a time, or three or four; then if you fear that you cannot keep two women equally then marry only one or the bondwomen you own; this is closer to your not doing injustice
But if you have concerns that you might not act equitably towards the orphan [girls] then marry whatever is good for you from the women, two or three or four. And if you are concerned that you may not be able to deal justly [among them] then one or those that your right hands possess. In that case it is more likely for you to not fall in utmost difficulty.
And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more. But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired. This will be easier, that ye swerve not from righteousness
But if you fear that you cannot do justice by orphans, then marry women who seem good to you, two, three, or four; and if you fear that you cannot be equitable to them, then only one, or what your right hands possess (captives, slaves). This is more like
If you fear that you cannot act justly towards the orphans, then marry such women as seem good to you; two, three, four of them. But if you fear that you cannot do justice, then one only, or, those you possess. It is likelier then that you will not be partial
And if ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes, marry but two, or three, or four; and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquired: this will make justice on your part easier
And if you apprehend that you provide not justice to Al-Yatama (by accepting them in monogamy) then bind in wedlock, as appeared palatable for you, from these very women (and provide them family-life by mahead of state additional marriage, and only thus have) two at a time, or three at a time, or four at a time; but if you apprehend that you shall not behave in equality, then (have) one (wife only), or those whom your right hands held in trust. This is easier that you may not behave unjustly
And if you feared that you will not act justly with the orphans, then, marry who seems good to you of the women, by twos, in threes or four. But if you feared you will not be just, then, one or what your right hands possessed. That is likelier that you not commit injustice.
If you worry that you will not be able to treat orphans fairly, marry from among the [widowed or orphaned] women as appropriate for you. You may marry two, three, or four. If you worry that you will not be able to treat them fairly, then marry only one [free woman] or one of the [war widows or orphans] that you rightfully possess [as prisoners of war]. This will prevent you from being unjust.
If you fear that you shall not be able to treat the orphans with fairness, then you should not marry the women with orphan children; marry other women of your choice: two, three or four. But if you fear that you will not be able to maintain justice between your wives, then marry only one or any slave girl you may own. That will be more suitable , so that you may not deviate from the Right Way
If you fear that you might not treat the orphans justly, then marry the women that seem good to you: two, or three, or four. If you fear that you will not be able to treat them justly, then marry (only) one, or marry from among those whom your right hands possess. This will make it more likely that you will avoid injustice
And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is more proper that you may not do injustice
And if you fear that you cannot do justice to orphans, then marry from among the women who seem good to you, two and three and four, but if you fear that you cannot show equality (between them) then (marry) only one or (a slave girl) whom your right hands possess. Thus it is more likely that you may not do injustice.
And if you fear that you shall not be equitable in the matter of the orphans, then marry women suitable to you, two, three and four. But if you fear that you shall not be able to do justice between the wives, then be content with only one wife, or with what your right hands possess. That way it is more likely that you may not deviate from what is right
And if you have the apprehension that you will not be able to treat the orphan girls justly, then marry the women you like and who are lawful for you, two or three or four (but this sanction is conditional on justice). But if you fear that you will not be able to treat (more than one wife) justly, then (marry) only one woman or the maids who have come under your possession (according to the Islamic law). This makes it more likely that you restrain yourselves from committing injustice
And if you fear that you cannot be just to the orphans, then marry those whom you see fit from their mothers, two, and three, and four. But if you fear you will not be fair, then only one, or whom you are already betrothed to. This is best that you do not face financial hardship
And if you fear that you cannot be just to the orphans, then you may marry those who are agreeable to you of the women: two, and three, and four. But if you fear you will not be fair, then only one, or whom you maintain by your oaths. This is best that you do not face financial hardship.
And if you fear that you cannot be equitable to the orphans, then you may marry those who are agreeable to you of the women: two, and three, and four. But if you fear you will not be fair, then only one, or those in the care of your oaths. This is best that you do not face financial hardship.
And if you feared that you not be just/equitable in the orphans , so marry what (was) allowed/permitted for you from the women two twos/twos, and threes, and fours, so if you feared that you not be just/equitable, so (marry) one or what your rights owned/possessed, that (is) nearer that you not side away from justice
And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you - [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one - or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course
And, in case you fear that you will not act equitably towards the orphans, then marry such women as is good to you, two, three, four, (Literally: in twos and threes and fours) then, in case you fear that you will not do justice, then one (only), or what your right hands possess. That (way) is likelier you will not be in want (Or: you will have too many dependents)
And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice
With respect to marrying widows, if you are afraid of not being able to maintain justice with her children, marry another woman of your choice or two or three or four (who have no children). If you cannot maintain equality with more than one wife, marry only one or your slave-girl. This keeps you from acting against justice
If you fear that you will not do justice to the orphans, then, marry the women you like, in twos, in threes and in fours. But, if you fear that you will not maintain equity, then (keep to) one woman, or bondwomen you own. It will be closer to abstaining from injustice
If it happens that you fear that you will deal not fairly with the orphan girls, then wed those that please you of other women, two or three or four. But if you fear that you will not be able to deal fairly with them, then (wed only) one, or what your right hands possess. That would be more adequate so that you might not be inclined towards injustice.
If you are afraid that you might be unfair to the orphan girls (in your charge), then marry (other) women you like _ two, or three, or up to four of them. However, if you fear that you cannot maintain equality and justice (among your wives) then have (only) one wife, and whatever your right hand owns _ (the captive women). That way you are more likely to avoid injustice
And If you fear that you might fail to act fairly toward the orphan girls, then marry other women of your choice, two or three or four. But if you fear that you cannot maintain equality among them, then marry one only, or what your right hands possess. This will make it more likely that you will avoid injustice.
(a) Should you have an uneasy sense of the probability of an unjust action against the orphans' interest consequent on volition stronger than your own viz. marriage for selfish motive principles, age incompatibility, inappropriate dower, marriage against their wish then make for them other arrangements
If you’re afraid that you may be unfair to female orphans by marrying them, you may marry other women as you like: two, three or four. However, if you fear you may be unfair by marrying two or more, then marry just one or what your right hands possess; that is just, so don’t deviate from the right path.
If you fear you might fail to give orphan women their ˹due˺ rights ˹if you were to marry them˺, then marry other women of your choice—two, three, or four. But if you are afraid you will fail to maintain justice, then ˹content yourselves with˺ one or those ˹bondwomen˺ in your possession. This way you are less likely to commit injustice.
And if you fear that you cannot do justice to the orphans, then marry from the women permitted to you, two, three and four, and if you fear that you cannot be fair, then one, or one who is in your possession, that is closer to you avoiding transgression.
If you fear that you cannot treat orphans¹ with fairness, then you may marry other women who seem good to you: two, three, or four. But if you fear that you cannot maintain equality among them, marry one only or any slave-girls you may own. This will make it easier for you to avoid injustice
If you deem it best for the orphans, you may marry their mothers - you may marry two, three, or four. If you fear lest you become unfair, then you shall be content with only one, or with what you already have. Additionally, you are thus more likely to avoid financial hardship.
If you fear that you will not be fair to the orphans, then you may marry two, three, or four, from among the orphans' mothers, if they seem good to you. However, if you fear that you may not be able to treat them with equal fairness, then marry only one or from those whom your right hands held in trust. This will make it more likely that you do not deviate from the right course.
If you fear that you will not be fair to the orphans, then you may marry two, three, or four, from among the orphans‘ mothers if they seem right to you. However, if you fear that you may not be able to treat them with equal fairness, then marry only one or from those whom your right hands held in trust. This way, it will be more likely that you do not deviate from the right course.
And if you fear that you will not equitize within the orphans then request to shag what you like among the women, two, or three, or four. So, if you fear you will not be justice, so one, or what your right hand possesses (Slave girls). That is lesser, to you of being unfair.
And, if you fear that you cannot act equitably towards orphans, then marry those women who seem good to you, two, or three, or four; but if you (still) fear that you will not act justly (between them) then (marry) only one or someone your right hands have acquired. That is more proper, that you may not deviate from equity
If you fear that you may not deal fairly by the orphans, you may marry of other women as may be agreeable to you, two or three or four. But if you fear that you will not be able to maintain fairness between them, then marry only one, or those whom your right hands possess. That makes it more likely that you will not do injustice.
If you fear that the society shall not be able to do justice with orphans, (as may happen in times of war and political turbulence, the government shall announce a state of Emergency). In order to accommodate widows and orphans, men of sound finances and character shall be encouraged to marry these widows; two, three, and four (4:127). If you fear that you shall not be able to deal justly, then you must not take additional wives, and may continue with what you already have (4:129). This will prevent injustice and financial hardship. (Second marriage during peace time is a FRANK violation of the Qur'an)
And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course
And if you fear that you will not be just in dealing with the orphans, then marry of other women as may be agreeable to you, two, or three, or four; and if you fear you will not be able to do justice, then marry only one or marry what your right hand possess. Thus it is more likely that you will not do injustice
If you fear that you will not deal fairly with the orphans, then marry such women as seem good to you, two, three, or four; but if you fear that you will not deal justly, then only one, or those whom your right hands possess. Thus it is more likely that you will not commit injustice
If you fear that you shall not be able to act justly with the orphan (girls), then marry (other) women of your choice, two, or three, or four; But if you fear that you will not be able to deal justly (with them), then marry one, or (a captive) that your right hands possess. That will be more suitable, to prevent you from doing injustice
If you fear you can’t treat orphaned girls fairly, then marry women that seems good to you: two, three, or four. But if you fear you won’t be fair, then only one, or those under your care. This is more likely to prevent you from committing injustice.
If you fear you cannot act fairly towards the orphans—then marry the women you like—two, or three, or four. But if you fear you will not be fair, then one, or what you already have. That makes it more likely that you avoid bias
And if you fear you may not be able to do justice by the orphans, then marry women who please you, two, three, or four; but if you fear you may not be able to treat them equitably, then marry one, or a ward in your custody: that would be more fitting,_ so
And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice]
And if you fear that you cannot be just concerning the orphans, then marry what seems good to you of women, two and three and four; and if you fear that you cannot be equitable then one, or what your right hands possess. That keeps you nearer to not being partial.
If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands pos sess, that will be more suitable, to prevent you from doing injustice
If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice
وَءَاتُوا۟ ٱلنِّسَاۤءَ صَدُقَـٰتِهِنَّ نِحۡلَةࣰۚ فَإِن طِبۡنَ لَكُمۡ عَن شَیۡءࣲ مِّنۡهُ نَفۡسࣰا فَكُلُوهُ هَنِیۤءࣰا مَّرِیۤءࣰا ٤
Give women their bridal gift upon marriage, though if they are happy to give up some of it for you, you may enjoy it with a clear conscience
And give women (whom you marry) their dower (as obligation) willingly. But if they willingly give up to you any part of it on their own, then you may enjoy it without fear of any harm.
And give unto women dowries as a gift, and if of themselves they give up aught thereof unto you, then eat it in pleasure and profit
Give to women their dowers willingly, but if they forego part of it themselves, then use it to your advantage
Give the dowry (marriage gift) to women with love. If they willingly and benevolently give a portion of it back to you, then accept it wholeheartedly.
Give women their dowry as an outright gift. But if they are happy to give you some of it, make use of it with pleasure and goodwill.
Give women their dowries as an obligation; but if they remit anything of it of their own accord, then consume it as [something] lawful and wholesome
Give to the women (whom you marry) their bridal-due (mahr) willingly and for good (i.e. without expecting a return); however, if of their own accord they remit any part of it to you, then you are welcome to enjoy it gladly
And give the women their dowers unasked, willingly and as agreed gift. But if they be pleased to remit you a portion thereof, of their own free will, then take it with grace and pleasure
And give the women their dowries as a gift spontaneous; but if they are pleased to offer you any of it, consume it with wholesome appetite
And give women their compensations (marriage portions) dutifully. But if they, on their own, are willing to give you back any part of it, then consume it as something joyful and wholesome.
Give your wives their dowries, as well as whatever you have promised them at the moment of wedding. If they want to make it (or a part of it) a gift for you, enjoy it and be thankful to them
And give the women their dowry. But if they, of their own free will, return any part of it to you, take it and enjoy it with gratefulness
Moreover, bring women their dowries graciously. But if they willingly forgo some of it for youpl, then devour it with satisfaction, with ease.
And give women their dowries freely; and if they are good enough to remit any of it of themselves, then devour it with good digestion and appetite
And give the women their bridal money willingly; then if they willingly give you a part of it, eat (use) it with joy and fruition
And give the women their dowries as a happy gift but if they, out of the pleasure of their own heart, forego a portion of it for you, then eat it with gratulation and delectation.
And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage
And give women their dowries freely; and if they of their own will remit any of it, then accept and enjoy it with good cheer
Give women their dowries freely, but if they are pleased to offer you any of it, consume it good and smooth
Give women their dowry freely; but if of themselves they give up aught thereof to you, then enjoy it as convenient, and profitable
And hand over to women their saduqat (mahr or bridal money) happily with inclination. Afterwards, if (your wives) return to you any thing therefrom of their own (free will), then you utilize it (as) pleasant (and) wholesome
And give wives their marriage portion as a spontaneous gift. Then, truly, if they (f) were pleased to offer to you anything of it on their (f) own, consume it wholesomely with repose.
Give (brides) their dowries as gifts. If they, of their own accord, want to give some back to you, you may enjoy it with pleasure and good cheer.
At the time of marriage, give the women their dowries willingly as an obligation; but if they, by their own free will, give up to you a portion of it then you may enjoy it with pleasure
Give women their bridal-due in good cheer (considering it a duty); but if they willingly remit any part of it, consume it with good pleasure
And give women their dowries as a free gift. But if they of themselves be pleased to give you a portion thereof, consume it with enjoyment and pleasure
And give their dowries to the women as a free gift, but if they of themselves (voluntarily) give up anything from it to you, then absorb it (in your wealth) enjoying the result (of this increase).
And give the women their dues as free gifts. And if they themselves give up a portion of it for you, then accept and use it with a wholesome attitude
And pay the women their dower with a pleased heart. Then if they forgo for you some (of the dower) out of their own pleasure, you may consume it as pleasant and favourable (for you)
And give the women their property willingly, and if they remit any of it to you of their own will, then you may take it with good feelings
And give the women their dues willingly, and if they remit any of it to you of their own will, then you may take it with good feelings.
And give the women their charities willingly, and if they remit any of it to you of their own will, then you may take it with good feelings.
And give the women their dowries specified personally , so if they (them)self allowed/permitted for you from a thing/something from it, so eat it pleasurable/wholesome tasty
And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer
And bring the women their dowries as an endowment, so in case they are good to you concerning any portion of it, (Literally: in case they feel good in themselves to you about anything of it) then eat it up rejoicing with wholesome appetite (i.e., take it and make use of it to your profit and advantage)
And give unto the women (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth)
Pay the women their dowry as though it were a gift. However, if they allow you to keep a part of it as a favor to you, you may spend it with pleasure
Give women their dower in good cheer. Then, if they forego some of it, of their own will, you may have it as pleasant and joyful
Give to the woman whom you marry their dowries as a wedding gift. If they give up willingly a portion of it to you, then it is lawful for you to consume it up, and enjoy it without fear of any harm.
And willingly pay the women (you marry) their ´mehar´ _ (the nuptial dues). However, if they, on their own, remit a portion of it back to you, then you may enjoy it with cheer and joy
And give to the woman whom you marry their dowries as a wedding gift. If they give up willingly a portion of it to you, then it is lawful for you to consume it up, and enjoy it without fear of any harm.
And give the women, whom you join in wedlock. their dower with good will. But if they -the women- willingly remit a part thereof of their own accord, then you may eat it into your hearts and enjoy it; may it give you pleasure; may it do you good
Give women their dowers as a marriage gift; however, if they are kind and give you some of it back, then take it and use it as you wish
Give women ˹you wed˺ their due dowries graciously. But if they waive some of it willingly, then you may enjoy it freely with a clear conscience.
And give the women their (marriage) gifts willingly, but if they make some of it permissible to you themselves, then consume it legitimately and content.
Give women their dowry as a free gift; but if they willingly choose to make over to you a part of it, you may enjoy it as lawfully yours
You shall give the women their due dowries, equitably. If they willingly forfeit anything, then you may accept it; it is rightfully yours.
Give women their bridal gift upon marriage, but if they decide to give you back a portion, then you may enjoy it with a good conscience.
Give women their bridal gift upon marriage, but if they decide to give you back a portion, then you may enjoy it with a good conscience.
And give the women their dowries as gracious gifts. So, if they themselves are pleased to offer you anything from it willingly, So eat it with happiness and wholesome appetite.
And give women their dowries as a free gift, but if they, of themselves, be pleased to give up to you something of it, then consume it with pleasure and wholesomely
Give women their dower as a free gift; but if they, of their own accord, choose to give up to you a part of it, then you may take it with pleasure.
Upon marriage, give women their marital gifts, a generous portion of your property, unless they forgo it voluntarily. In that case you are welcome to accept it as rightfully yours
And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result
And give the women their dowries willingly. But if they, of their own pleasure, remit to you a part thereof, then enjoy it as something pleasant and wholesome
And give the women their bridewealth as a free gift, but if they are pleased to remit unto you any part thereof, then consume it with wholesome enjoyment
And give the women (in marriage) their dowry as a free gift; But if they, with their own good pleasure, give back any part of it to you, take it and enjoy it with right good cheer
Give women their dowries as a free gift. But if they willingly forgo a part of it, then consume it with good cheer and gratitude.
Give women their dowries graciously. But if they willingly forego some of it, then consume it with enjoyment and pleasure
And give the women their dowries as gifts; but if they favor you with anything from it of their own accord, then enjoy it as wholesome and salutary.
And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease
And give women their dowries freely; and if they are pleased to remit any of it of themselves, then devour it with good wholesome digestion.
And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer
And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer
وَلَا تُؤۡتُوا۟ ٱلسُّفَهَاۤءَ أَمۡوَ ٰلَكُمُ ٱلَّتِی جَعَلَ ٱللَّهُ لَكُمۡ قِیَـٰمࣰا وَٱرۡزُقُوهُمۡ فِیهَا وَٱكۡسُوهُمۡ وَقُولُوا۟ لَهُمۡ قَوۡلࣰا مَّعۡرُوفࣰا ٥
Do not entrust your property to the feeble-minded. God has made it a means of support for you: make provision for them from it, clothe them, and address them kindly
And don’t give your wealth (for business) to foolish people which Allah has made a means of support for you (your family); but feed them from it, clothe them, and speak to them with good words.
And give not unto the weak-witted the substance which Allah made a stay for you, but feed them there out, Sand clothe them, and say unto them a reputable saying
Do not entrust (their) property God has given you to maintain (On trust), to those who are immature; but feed them and clothe them from it, and speak to them with kindness
Do not give or entrust your possessions that Allah gave to your management to the dissolute (limited in understanding, the unthinking). But provide for them from it, clothe them and give them beneficial advice.
Do not hand over to the simple-minded any property of theirs for which Allah has made you responsible, but provide for them and clothe them out of it, and speak to them correctly and courteously.
Do not give the feeble-minded your property which Allah has assigned you to manage: provide for them out of it, and clothe them, and speak to them honourable words
Do not give to those of weak mind your property that God has put in your charge (as a means of support for you and for the needy), but feed and clothe them out of it (especially with the profit you will make by exploiting it), and speak to them kindly and words of honest advice
And do not make over to the weak of understanding your property which Allah has made a means of subsistence for you, but provide for them (their maintenance) and clothe them out of its profits and speak to them words of kind advice
But do not give to fools their property that God has assigned to you to manage; provide for them and clothe them out of it, and speak to them honourable words
And do not give your properties which God made a source of support for you to the immature ones but provide for them and clothe them with that, and speak to them nicely.
Do not give immature (and crazy) orphans their properties which God has entrusted with you as guardians; feed and cloth them from it and treat them kindly to please your Lord
And those weak in understanding, do not put them in charge of your property which God has made a means of support for you. But feed and clothe them, and speak to them words of kindness and justice
But do not bring the foolish ones yourpl money which Allah has assigned to you for support, yet provide for them from it and clothe them and say to them a fair word.
But do not give up to fools their property which God has made you to stand by; but maintain them from it, and clothe them, and speak to them with a reasonable speech
And do not give the foolish their wealth which is in your custody - those for whom Allah has put you in charge to maintain (look after) - and feed and clothe them from it, and speak kindly to them
And do not give the weak minded your property of which Allah has made you a superintendent but provide for them from it and clothe them and say unto them a kindly word.
And give not unto those who are weak of understanding, the substance which God hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them
But give not unto the weak-minded the property which Allah has entrusted to you to maintain; but feed and clothe them from it, and speak words of kindness and justice to them
Do not give the (orphaned) fools your wealth with which Allah has entrusted you for (their) support, and provide for them and clothe them from it, and speak to them with kind words
And entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith, and clothe them, and speak to them with kindly speech
And do not hand over to the fools your possessions which Allah has made to you a means of support, and feed them therefrom, and clothe them and utter to them a desirable statement (showing respect)
And give not the mentally deficient your wealth that God assigned to you to maintain for them, but provide for them from it and clothe them. And say honorable sayings to them.
As for the mentally incompetent, do not give them properties entrusted to you. Use it to feed and clothe them. Speak to them words of kindness.
Do not entrust your property which Allah has made a means of support for your family, to feebleminded people for investment in business, however, provide such people with food and clothing and speak to them nicely and give them good advice
Do not entrust your properties - which Allah hasmade a means of support for you - to the weak of understanding, but maintain and clothe them out of it, and say to them a kind word of admonition
And make not over your property, which Allah has made a (means of) support for you, to the weak of understanding, and maintain them out of it, and clothe them and give them a good education
And do not give your wealth, which Allah has made a means of support for you, to the insane, but give them provisions (of life) from it and clothe them and speak to them in words recognised (as good).
And do not hand over to the mentally weak the property of which Allah has made you the trustee. And feed them out of that property and clothe them. And speak to them in kind words
And do not entrust to the mentally deficient your (or their) assets which Allah has made a means of stability for your economy. However, feed them out of it and clothe them, and say to them good and nice words
And do not give the immature ones their money that God has entrusted to you, and spend on them from it and clothe them, and speak to them in goodness
And do not give the immature ones your money for which God has made you overseers, and spend on them from it and clothe them, and speak to them in goodness.
And do not give the immature ones your money, for which God has entrusted you. And spend on them from it and clothe them, and speak to them in goodness.
And do not give the ignorant/foolish your properties , which God made for you keeping/taking care of (maintenance), and provide for them in it and dress/clothe them and say to them a kind/good/known saying
And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for [their] support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way
And do not bring the foolish ones your riches that Allah has made for keeping you up, (i.e., as a means of support) and provide for them out of it, and give them raiment, and speak to them beneficent words
Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them
Do not give to people weak of understanding your property for which God has made you to supervise. Feed and clothe such people and speak to them in a reasonable way
Do not give the feeble-minded your property that Allah has made a means of support for you, and do feed them from it, and clothe them, and speak to them in fair words
Give not to the prodigals their wealth that Allâh has assigned to you to manage. But feed and clothe them from it, and speak kindly unto them.
Do not entrust the (immature and the) weak of mind with the wealth and assets over which Allah has appointed you the guardian. But out of that wealth, feed and clothe them (appropriately) and talk to them in a kind and polite manner
And do not give to the prodigals their property that Allâh has assigned to you to manage. But feed and clothe them from it, speak kindly to them (and prepare for them a kind reception by giving them their property when they reach maturity).
And when time is ripe to hand over the property, with which you are entrusted, to the orphans who now come of age, make sure they are not characterized by a disordered mind; this property is in fact the trust of the community but held in trust by a particular individual. If they are incapable, then exempt them from this responsibility but gently and with kindness. And the property shall serve as the source from which you sustain them and clothe them. And let your dissertation with them be a sweet discourse
Do not give your wealth, which Allah has given you for your use, to those with learning disabilities, but provide for them, clothe them, and treat them kindly
Do not entrust the incapable ˹among your dependants˺ with your wealth which Allah has made a means of support for you—but feed and clothe them from it, and speak to them kindly.
And do not give the mentally unable your property which Allah has given you as maintenance, and provide for them and clothe them and say to them appropriate words.
Do not give the feeble-minded the property with which God has charged you for their support; but maintain and clothe them with its proceeds, and speak kind words to them
Do not give immature orphans the properties that GOD has entrusted with you as guardians. You shall provide for them therefrom, and clothe them, and treat them kindly.
Do not entrust to the incompetent any property of theirs for which God has made you responsible. Make provision for them from it, clothe them and speak to them in a kind way.
Do not entrust to the incompetent any property of theirs for which God has made you responsible. Make provision for them from it, clothe them and kindly speak to them.
Do not give the imbeciles your money which Allah has set up for you as establishing. And provide livelihood to them in it, and clothe them, and you shall say to them a well-known saying.
And do not give the feeble-minded your property which Allah has made for you a (means of) support, but feed them and clothe them therewith, and speak to them with kind words.
Do not give to the feeble-minded your wealth which God has assigned to you in trust. Make provisions for them and clothe them out of it and speak to them in a kindly way.
Do not let the immature orphans manage their property that Allah has entrusted with you as guardians, until they are able to make sound financial decisions. Feed and clothe them decently, take care of all their needs and interact with them kindly
And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice
And give not to those weak of understanding your property which ALLAH has made for you a means of support; but feed them therewith and clothe them and speak to them words of kind advice
And give not the feeble-minded your property, which God has placed in your hands to manage, but provide for them and clothe them from it, and speak unto them in an honorable way
Do not give away the property, which Allah has made as a means of support for (all of) you, to those weak of understanding (and the unwise), but feed and clothe them with it, and speak to them words of kindness and justice
Don’t entrust your properties, which God made a means of support for you, to the weak-minded. But provide for them from it, clothe them, and speak to them kindly.
Do not give the immature your money which God has assigned to you for support. But provide for them from it, and clothe them, and speak to them with kind words
And do not give to incompetents your property that God has granted you for subsistence, but provide for them from it, and clothe them, and speak fair words to them.
And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness
And do not give to the fools your wealth which God has made standing for you; and provide for them in it, and clothe them, and say kind speech to them.
To those weak of understanding Make not over your property, which God hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice
To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice
وَٱبۡتَلُوا۟ ٱلۡیَتَـٰمَىٰ حَتَّىٰۤ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنۡ ءَانَسۡتُم مِّنۡهُمۡ رُشۡدࣰا فَٱدۡفَعُوۤا۟ إِلَیۡهِمۡ أَمۡوَ ٰلَهُمۡۖ وَلَا تَأۡكُلُوهَاۤ إِسۡرَافࣰا وَبِدَارًا أَن یَكۡبَرُوا۟ۚ وَمَن كَانَ غَنِیࣰّا فَلۡیَسۡتَعۡفِفۡۖ وَمَن كَانَ فَقِیرࣰا فَلۡیَأۡكُلۡ بِٱلۡمَعۡرُوفِۚ فَإِذَا دَفَعۡتُمۡ إِلَیۡهِمۡ أَمۡوَ ٰلَهُمۡ فَأَشۡهِدُوا۟ عَلَیۡهِمۡۚ وَكَفَىٰ بِٱللَّهِ حَسِیبࣰا ٦
Test orphans until they reach marriageable age; then, if you find they have sound judgement, hand over their property to them. Do not consume it hastily before they come of age: if the guardian is well off he should abstain from the orphan’s property, and if he is poor he should use only what is fair. When you give them their property, call witnesses in; but God takes full account of everything you do
And test the orphans (their abilities) until they reach the age of marriage. Then if you perceive them mature minded, then deliver to them their wealth. You don’t eat it wastefully and hastily (fearing) that they would grow up (and demand it). Whoever (amongst guardians) is rich, should abstain entirely (from taking wages for taking care of their wealth), and whoever is poor, let him take what is just and reasonable. When you deliver their wealth to them, take witness in their presence. Allah is All-Sufficient in taking account.
And examine the orphans until they attain the age of wedlock, then if ye perceive in them and discretion, hand over unto them their substance, and consume it not extravagantly or hastily for fear that they may grow. And whosoever is rich, let him abstain, and whosoever is needy let him take thereof reputably. And when ye hand over their substance unto them, call in witnesses in their presence, and sufficeth Allah as a Reckoner
And test (and try) the orphans until they are of marriageable age. If you find they have acquired sound judgement, then hand over their property to them; but devour not their wealth, nor use it up hastily out of fear that soon they will grow up (and demand it). And (the guardian) who is rich should abstain from spending much (of their wealth); and he who is poor should use only as much as is fair. And when you give back their possessions have this witnessed, (and remember) that God is sufficient to take all account
Look out for and test the orphans until they reach a marriageable age. If you see that they are mature enough, then give their properties back to them. Do not hasten to consume their property by wasteful spending in fear that they will grow up and take ownership. Let the wealthy one be modest (and refrain from consuming the properties of orphans) and the needy one take only as much is customary (without exceeding the boundary). And let there be witnesses (for the evaluation of your actions) when you return their properties back to them. Sufficient for you is the quality of the Name Hasib from the Names of Allah that comprise your essence.
Keep a close check on orphans until they reach a marriageable age, then if you perceive that they have sound judgement hand over their property to them. Do not consume it extravagantly and precipitately before they come of age. Those who are wealthy should abstain from it altogether. Those who are poor should use it sensibly and correctly. When you hand over their property to them ensure that there are witnesses on their behalf. Allah suffices as a Reckoner.
Test the orphans when they reach the age of marriage. Then if you discern in them maturity, deliver to them their property. And do not consume it lavishly and hastily lest they should grow up. As for him who is well-off, let him be abstemious, and as for him who is poor, let him eat in an honourable manner. And when you deliver to them their property, take witnesses over them, and Allah suffices as reckoner
(Care for and) test the orphans well until they reach the age of marriage. Then, if you find them to be mature of mind, hand over to them their property; and do not consume it by wasteful spending, nor do so in haste fearing that they will come of age (and so take it over). If the guardian is rich (enough to support himself and his family), let him abstain (from his ward’s property); but if he is poor, let him consume thereof in a just and reasonable manner. When you hand (their property) over to them, let there be witnesses on their behalf. God suffices as One Who reckons and settles the accounts (of His servants)
And keep on testing the orphans until they attain the (age of) marriage, then if you perceive in them sound judgment deliver to them their property and do not consume it extravagantly and hastily as they grow up (fearing lest they should claim it when they attain majority). And let him (- the guardian) who can afford to do without, let him avoid remuneration, but he who is needy may charge reasonable remuneration with equity. And when you hand over to them (- the orphans) their property let there be some witnesses to attest. And Allah is enough as a Reckoner (and call you to account)
Test well the orphans, until they reach the age of marrying; then, if you perceive in them right judgment, deliver to them their property; consume it not wastefully and hastily ere they are grown. If any man is rich, let him be abstinent; if poor, let him consume in reason. And when you deliver to them their property, take witnesses over them; God suffices for a reckoner
Test the orphans until they reach the (maturity for) marriage, then if you notice maturity in them, give their properties back to them, and do not consume it excessively and in a hurry because they are growing up. Anyone who is rich then he should forgive (his wages), and anyone who is poor then he should reasonably consume (from it). And when you return their properties to them, take witness upon them, while God is enough for reckoning.
When the orphans (to whom you are appointed as a guardian) reach puberty, see if they have a sound sense of judgment. If they pass your test, give them back their inheritance. If you have to use the orphans’ properties for their maintenance, do not be extravagant. The rich guardians (in order to please God) should not charge any wage for their upbringing; the poor guardians, however, may charge a just wage. When it is time to hand over their inheritance, take God as a witness for the accomplishment of your duty; God is, indeed, the best witness
Train and educate the orphans until they reach the age of marriage. When you find that they have good judgment, release their property to them. Do not consume it wastefully, nor in haste before they grow up. If the guardian is well off, let them claim no compensation. But if they are poor, let them have for themselves what is just and reasonable. When you release their property to them, have witnesses in their presence, although sufficient is God in taking account
And test the orphans until they reach the age of marriage. So if youpl recognize in them prudence, then hand over their wealths to them and do not devour it extravagantly or hastily before they grow up. For the rich (guardian) should modestly abstain (from charging any wage), but whoever (of the guardians) is poor may charge in accordance with what is fair. Then when you hand over their wealths to them, call witnesses in. Yet sufficient is Allah as a Reckoner.
Prove orphans until they reach a marriageable age, and if ye perceive in them right management, then hand over to them their property, and do not devour it extravagantly in anticipation of their growing up. And he who is rich, let him abstain; but he who is poor, let him devour in reason, and when ye hand over to them their property, then take witnesses against them; but God sufficeth for taking account
And test the orphans till they are fit to get married (reach full age); then if you find them of proper judgement, hand over their wealth to them; and do not devour it by spending excessively and hastily, fearing that they will grow up; and whoever is not in need must abstain; and whoever is needy may use from it in a reasonable measure; and when you hand over their wealth to them, get witnesses over them; and Allah is Sufficient to take account
And you test the orphans until when they attain the age of marriage so when you sense from them maturity of mind, then give unto them their properties and do not eat it out of wastefulness and out of haste lest they come of age. And whosoever is well to do, then he should abstain [from it] but whoever is needy, let him eat in a kindly manner. And when you give unto them their properties, then make witnesses over it and Allah is All-sufficient as a reckoner of accounts.
And examine the orphans until they attain the age of marriage: But if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily, because they grow up. Let him who is rich abstain entirely from the orphans estates; and let him who is poor take thereof according to what shall be reasonable. And when ye deliver their substance unto them, call witnesses thereof in their presence: God taketh sufficient account of your actions
Prove orphans until they reach a marriageable age, then, if you perceive in them good judgment, hand over to them their property, and do not consume it wastefully and in haste lest they grow up. And the guardian who is rich, let him abstain from remunera
And test the orphans until they reach (the age of) marriage. If you perceive in them right judgment, hand over to them their wealth, and do not consume it wastefully, nor hastily before they are grown. And whosoever is rich let him abstain, if poor, let him consume with kindness. When you hand over to them their wealth, take witness over them; it is sufficient that Allah is the Reckoner
And make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them; Because they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion. And when ye make over their substance to them, then take witnesses in their presence: God also maketh a sufficient account
And keep Al-Yatama under observation until when they have reached (the age of) marriage, then if you realised in them sound judgement, hand over to them their possessions; and consume it not wastefully and hastily that they might grow up (and overpower you). And whoever (among the guardians) is rich, then he shall refrain (from spending on himself) and whoever is poor, then he may utilize in a desirable way. Then, when you have delivered to them their possessions then you should arrange witness over them (who may attest that the possessions have been delivered and returned to the original owner). And Allah is All-Sufficient (as) a Reckoner
And test the orphans until when they reached the age for marriage. Then, if you observed them to be of right judgment, then, release their property to them and consume it not excessively and hastily, for they will develop. And whoever had been rich, let him have restraint and whoever had been poor, then, let him consume as one who is honorable. And when you released their property to them, call witnesses over them. And God sufficed as a Reckoner.
Test the orphans [for responsibility] until they reach the age of marriage. If you find them responsible, give them their properties. Do not use it wastefully and quickly while they are growing up. If the guardian [of an orphan] is financially secure, he/she should claim no remuneration [for the orphan’s living expenses]. If the guardian is poor, let him/her be recompensed what is fair. When you release their properties to them, take witnesses in their presence. Allah is sufficient as an accountant.
Observe the orphans through testing their abilities until they reach the age of marriage, then if you find them capable of sound judgment, hand over to them their property; and do not consume it wastefully in haste lest they grow up to demand it. If the guardian is well-off, he should not take compensation from the orphan's property, but if he is poor let him take a just and reasonable remuneration. When you hand over their property to them, call in some witnesses; even though Allah is sufficient in taking the accountability
Test the orphans until they reach the age of marriage, and then if you find them mature of mind hand over to them their property, and do not eat it up by either spending extravagantly or in haste, fearing that they would grow up (and claim it). If the guardian of the orphan is rich let him abstain entirely (from his ward´s property); and if he is poor, let him partake of it in a fair measure. When you hand over their property to them let there be witnesses on their behalf. Allah is sufficient to take account (of your deeds)
And test the orphans until they reach the age of marriage. Then if you find in them maturity of intellect, make over to them their property, and consume it not extravagantly and hastily against their growing up. And whoever is rich, let him abstain, and whoever is poor let him consume reasonably. And when you make over to them their property, call witnesses in their presence. And Allah is enough as a Reckoner
And test the orphans till the time they reach the age of marriage, then if you find in them, the capacity for correct judgment, then hand over their wealth to them, and do not consume it extravagantly and hastily (fearing) that they will grow up (and then claim their wealth), and if the (guardian) is rich then let him abstain (from using the wealth of the orphans) and if the (guardian) is poor, then let him consume in a recognised (good manner). And when you hand over to the (orphans) their wealth, have witnesses on them though Allah is sufficient as One Who takes account. in (from using the wealth of the orphans) and if the (guardian) is poor, then let him consume in a recognised (good manner). And when you hand over to the (orphans) their wealth, have witnesses on them though Allah is sufficient as One Who takes account.
And test the orphans till they reach marriageable age. If you then find in them maturity of intellect, hand over to them their property. And do not consume it extravagantly and hastily, lest they grow up. And a rich trustee should refrain from taking anything out of the orphans' property. And a poor Trustee may take just what is proper for his own consumption. And when you hand over to them their property, the transactions should be attested by witnesses. And Allah is Self-sufficient in maintaining proper accounts
And evaluate and test the orphans (for the sake of their training) till they attain to (the age of) marriage. Then if you discern in them ingenuity (and the knack of planning), hand over their assets to them. And devour not their wealth spending it wastefully and in haste (fearing that after) they grow mature (they will take it back). The one who is affluent must absolutely abstain (from the orphan’s property), but he who is indigent (himself) should consume but a fair portion of it (only). And when you return to them their assets, take witnesses over them. And Sufficient is Allah at reckoning
And test the orphans until they reach the age of marriage, then if you determine in them sound judgment, then give them their wealth, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him consume only in goodness. If you give to them their wealth, then make a witness for them, and God is enough for Reckoning
And test the orphans when they reach puberty, then, if you have determined from them comprehension, then give them their money, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him consume in kindness. If you give to them their money, then make a witness for them, and God is enough for Reckoning.
And test the orphans when they reach puberty, then, if you have determined from them comprehension, then give them their money, and do not deliberately consume it in overindulgence or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him consume in kindness. If you give to them their money, then make a witness for them, and God is enough for Reckoning.
And test the orphans until when they reached the marriage, so if you perceived from them correct guidance , so pay to them their properties/possessions and do not eat it excess of the limit/extravagance hastening that they become old, and who was/is rich, so he should refrain/restrict (E) and who was/is poor, so he should eat with the kindness , so if you paid to them their properties/possessions, so call a witness on them and (it is) enough with God counting/calculating
And test the orphans [in your charge] until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward's property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God does
And try the orphans until they reach (the) marriageable age. So, in case you perceive in them right-mindedness then pay over to them their riches, and do not eat them up extravagantly and in anticipation of their (attaining) majority. And whoever is rich, then let him keep abstaining, (i.e. let him abstain generously) and whoever is poor, then let him eat (of it) with beneficence. So, when you pay over to them their riches, then take witnesses over them; and Allah suffices as Ever-Reckoner
Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner
Before returning orphan's property to them, make sure that they have reached maturity. Do not consume their property wastefully until such a time. The rich (guardian) should not take any of his ward's property. However, a poor (guardian) may use a reasonable portion. When you return their property, make sure you have witness. God is a perfect in taking accounts
Test the orphans until they reach the marriageable age. Then, if you perceive in them proper understanding, hand their property over to them, and do not consume it extravagantly and hastily, lest they should grow up. Whoever is rich should abstain (from using it for himself), and whoever is poor may have from it (to the extent of his necessary need) with fairness. So, when you hand their property over to them, make witnesses upon them. Allah is sufficient for reckonin
Test well the orphans until they reach the age of marriage. If then you perceive in them sound judgment, deliver to them their wealth, devour it not wastefully or hastily, lest they attain to full age. However, if the guardian was self-sufficient, he should abstain generously (from taking any share from the wealth of orphans). But if he was poor, let him take for himself what is just and reasonable. When you deliver to them their wealth, take witnesses in their presence. Sufficient is Allâh in taking account.
Keep testing the orphans till they reach the marriageable age. If you perceive them to be of sound judgment, then turn their assets over to them. Do not squander and waste the wealth in haste, lest they grow up (and demand their inheritance). The rich guardian should not charge (for managing the assets of the orphan). The poor guardian may have for himself a (reasonable and) customary share. When you turn their assets over to the orphans, arrange to have others witness (the transfer). Though, Allah is enough to take account
And test well the orphans until they reach the age of marriage. If you perceive in them sound judgment, then deliver to them their property, do not devour it wastefully or hastily, lest they attain to full age. However, if the guardian was self-sufficient, he should abstain generously (from taking any share from the wealth of orphans). But if he is poor, then let him take for himself what is just and reasonable. When you deliver to them their property, take witnesses in their presence. Lo! Sufficient is Allâh in taking account.
And test the orphans now and then until they reach maturity and be fit -for marriage. If you feel they are characterized by good sense and prudence, then hand over to them their property and you must not abuse it nor act with expedition of time and events to absorb it or devour it before they come of age. And he who is entrusted with the property must not impose a liability or charge a fee for the execution of his functions, but be virtuous should he be wealthy and opulent. But if he is poor, then he may remunerate himself with equity. And when you hand over the, property to them -the orphans- you must have others witness the transfer, and sufficient is Allah to be Hasibun (a Witness Who calls to account)
Assess the orphans to see if they are ready to be married; then, if you find them to be mature enough, hand over their wealth to them, and do not squander it hastily before they have grown up. If their guardian is wealthy, he should not take any of the orphans’ wealth, but if he’s poor, let him take what is a fair compensation. When you hand over their wealth, have it witnessed. Allah is a sufficient Reckoner
Test ˹the competence of˺ the orphans until they reach a marriageable age. Then if you feel they are capable of sound judgment, return their wealth to them. And do not consume it wastefully and hastily before they grow up ˹to demand it˺. If the guardian is well-off, they should not take compensation; but if the guardian is poor, let them take a reasonable provision. When you give orphans back their property, call in witnesses. And sufficient is Allah as a ˹vigilant˺ Reckoner.
And put the orphans to the test until, when they reach (the age of) marriage, if you observe maturity in them, then give them their property, and do not consume it wastefully and in a hurry before they come of age, and whoever is rich, let him abstain, and whoever is poor, let him consume what is appropriate, and when you give them their property, have it witnessed against them, and Allah is sufficient for keeping count.
Put orphans to the test until they reach a marriageable age. If you find them capable of sound judgement, hand over to them their property, and do not cheat them of it by squandering it before they come of age. Let not the rich guardian touch the property of his orphan ward; and let him who is poor use no more than a fair portion of it for his own advantage. When you hand over to them their property, call in some witnesses to be present; sufficient is God‘s reckoning
You shall test the orphans when they reach puberty. As soon as you find them mature enough, give them their property. Do not consume it extravagantly in a hurry, before they grow up. The rich guardian shall not charge any wage, but the poor guardian may charge equitably. When you give them their properties, you shall have witnesses. GOD suffices as Reckoner.
Mentor and train orphans until they reach marriageable age; then, if you find they are mature, hand over their possessions to them. Do not consume it wastefully or spend it before they come of age. If the guardian is rich, let him abstain [from charging fees]. But if he's poor, he should charge a fair fee. When you give them their property, call in witnesses, although God takes full account of everything you do.
Mentor and train orphans until they reach marriageable age; then, if you find they are mature, hand over their possessions to them. Do not consume it wastefully or spend it before they come of age. If the guardian is wealthy, let him abstain [from charging fees]. But if he’s needy, he should charge a fair fee. When you give them their property, call in witnesses, although God takes full account of everything you do.
And try the orphans until they reach the age of the shagging, so if you familiarize maturity with them, then pay them their money. And do not eat it extravagantly and hastily before they are bigged. And whoever is rich so he should chaste, and whoever is poor, so he may eat by, well-known. So, when you pay them their money, so witness upon them and sufficient is Allah as Reckoner.
And do test the orphans until they reach the age of marriage. Then, if you find in them maturity, make over to them their property and do not consume it wastefully and hastily lest they should grow up; and whoever (of the guardians) is rich, let him abstain (from taking something of the property of the orphans) and whoever is poor, let him devour reasonably. Then, when you make over to them their property, take witnesses over them; and Allah is enough as a Reckoner
Test the orphans [in your charge] until they reach a marriageable age; then, if you find them of sound judgement, hand over to them their property, and do not consume it by wasteful and hasty spending before they come of age. Let him who is rich abstain generously [from his ward's property], but he who is poor may partake of it in a fair manner. When you hand over to them their property, let there be witnesses on their behalf. God is sufficient as a reckoner.
Train and educate the orphans well. When they reach the age of marriage, and attain sound judgment, release their property to them. The marriageable age shall mean attainment of physical and mental maturity when one can legally make a solemn contract (4:21). Do not consume their property or let it be wasted. Nor hastily spend it fearing that they will come of age. If the guardian is well off, let him claim no compensation for the management of the property. But, if he is poor he may have a just and reasonable amount. When you are releasing the property to the orphans be sure to take witnesses. Remember that Allah is Competent in taking account
And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner
And test the understanding of orphans until they attain the age of marriage, then, if you perceive in them mature judgment, deliver to them their property; and devour it not in extravagance and haste against their growing up. And whoso is rich, let him abstain; and who so is poor let him eat thereof with equity. And when you deliver to them their property, then call witnesses in their presence. And ALLAH is sufficient as a Reckoner
And test the orphans until they reach the age of maturity; then if you perceive in them sound judgment, deliver unto them their property, and consume it not wastefully and in haste before they come of age. Whosoever is rich should abstain, but whosoever is poor should partake thereof in an honorable way. And when you deliver unto them their property, bring witnesses on their behalf, and God suffices as a Reckoner
Test (make a trial of) the orphans until they reach the age of marriage; If then you find them of sound judgment, release their property to them; But do not consume it wastefully nor in haste, before their growing up. If the guardian is well-off, let him not receive payment, but if he is poor, let him have for himself what is just and reasonable. And when you release their property to them, take witnesses in their presence: And Allah is All Sufficient in taking account (Hasib)
And test the orphans until they reach the age of marriage. If you find them to be of good judgment, release their wealth to them. Don’t consume it wastefully and hastily before they grow up. Whoever is well-off, let him abstain; whoever is poor, let him consume reasonably. When you hand over their properties to them, call witnesses. God is sufficient as a Reckoner.
Test the orphans until they reach the age of marriage. If you find them to be mature enough, hand over their properties to them. And do not consume it extravagantly or hastily before they grow up. The rich shall not charge any wage, but the poor may charge fairly. When you hand over their properties to them, have it witnessed for them. God suffices as a Reckoner
And test orphans until they reach the age of marriage; and if you perceive in them integrity and reason, then tum their property over to them. And do not consume it in extravagance, or in a hurry before their majority. And let one who is rich take nothing
And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allah as Accountant
And test the orphans until when they reach a marriageable age, and if you perceive in them rectitude, then hand over to them their property, and do not consume it extravagantly and hastily that they will grow up. And whoever is rich, then let him abstain; and whoever is needy, then let him consume in reason, and when you hand over to them their property, then take witnesses on them; and God sufficed for a reckoner.
Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him clai m no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is God in taking account
Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account
لِّلرِّجَالِ نَصِیبࣱ مِّمَّا تَرَكَ ٱلۡوَ ٰلِدَانِ وَٱلۡأَقۡرَبُونَ وَلِلنِّسَاۤءِ نَصِیبࣱ مِّمَّا تَرَكَ ٱلۡوَ ٰلِدَانِ وَٱلۡأَقۡرَبُونَ مِمَّا قَلَّ مِنۡهُ أَوۡ كَثُرَۚ نَصِیبࣰا مَّفۡرُوضࣰا ٧
Men shall have a share in what their parents and closest relatives leave, and women shall have a share in what their parents and closest relatives leave, whether the legacy be small or large: this is ordained by God
There is a share for men from what is left by parents and near relatives and a share for women from what is left by parents and near relatives: whether the property is small or large, a legal share.
Unto males shall be a portion of that which their parents and others near of kin may leave; and unto females shall be a portion of that which their parents and other near of kin may leave, whether it be small or large, a portion allotted
Men have a share in what the parents and relatives leave behind at death; and women have a share in what the parents and relatives leave behind. Be it large or small a legal share is fixed
There is a share for men of what parents and relatives leave behind (with death). There is also a share for women of what parents and relatives leave behind, be it little or much, this is a share decreed by Allah.
Men receive a share of what their parents and relatives leave and women receive a share of what their parents and relatives leave, a fixed share, no matter whether it is a little or a lot.
Men have a share in the heritage left by parents and near relatives, and women have a share in the heritage left by parents and near relatives, whether it be little or much, a share ordained [by Allah]
For the male heirs is a share out of what parents and near kindred leave behind, and for the female heirs is a share of what parents and near kindred leave behind, whether it (the inheritance) be little or much – a share ordained by God
(As the basis of law of inheritance,) for men is a share in (the property) that the parents and near relations leave behind and the women shall have a share in (the property) that the parents and the near relations leave behind, whether it (- property) be small or large, a determined share (ordained by Allah)
To the men a share of what parents and kinsmen leave, and to the women a share of what parents and kinsmen leave, whether it be little or much, a share apportioned
Men have a share of what their parents and relatives leave behind, and women have a share of what their parents and relatives leave behind, no matter a little of it or a lot, a defined share.
Inheritance is not just for men. Women also have a right to inheritance no matter how large or small their relatives have left behind for them
From what is left by parents and those nearest related, there is a share for men and a share for women, whether the property be small or large, a determined share
For men is a share of what parents and kinsfolk have left, and for women is a share of what parents and relatives have left, be it little or much—an ordained share.
Men should have a portion of what their parents and kindred leave, and women should have a portion of what their parents and kindred leave, whether it be little or much, a determined portion
For men is a share from what the parents and near relatives leave behind, and for women is a share from what the parents and near relatives leave behind, whether the wealth (inheritance) is small or large; the share is a fixed one
For men there is a share from that which the parents and the near of kin have left in heritage and for women there is a share from that which the parents and the near of kin have left in heritage, from what is small in it or what is numerous; a share prescribed.
Men ought to have a part of what their parents and kindred leave behind them when they die: And women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them
Men should have a portion of what their parents and kindred leave, and women should have a portion of what their parents and kindred leave, whether it be little or much, a determinate (legal) portion
Men shall have a share in what their parents and kinsmen leave, and women shall have a share in what their parents and kinsmen leave, whether it is little or abundant, it is an obligated share
Men ought to have a part of what their parents and kindred leave; and women a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion
For men (is) a share from what the parents left, as well as the nearest relations. And for women (is) a share from what the parents left, as well as the nearest relations — out of what happened to be meagre thereof or it happened to be enormous — a share specified
For men is a share of what was left by the ones who are their parents and the nearest kin. And for women is a share of what was left by the ones who are their parents and nearest kin whether it was little or it was much—an apportioned share.
Men shall have a share in what parents and other relatives leave [after death]. Women shall have a share in what parents and other relatives leave. Whether it is a little or a lot, it is required.
Men will have a share in what their parents and their near relatives leave; and women will have a share in what their parents and their near relatives leave: whether it be a little or much, they shall be legally entitled to their shares
Just as there is a share for men in what their parents and kinsfolk leave behind, so there is a share for women in what their parents and kinsfolk leave behind - be it little or much - a share ordained (by Allah)
For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave whether it be little or much -- an appointed share
For men is a share from that which the parents and near relatives leave behind and for women is a share from that which the parents and near relatives leave behind, whether there is little or much of the (wealth left behind), an allotted share.
Men and women shall have legal shares in what the parents and the near relatives leave behind, whether little or more
Men have a share in (the assets) that their parents and nearest kin leave behind, and women (also) have a share in the inheritance of their parents and the nearest kin. Be it small or large, the share has been fixed (by Allah)
For the men is a portion from what the parents and the relatives left behind, and for the women is a portion from what the parents and relatives left behind, be it little or much; a forced portion
For the men is a portion from what the parents and the relatives left behind, and for the women is a portion from what the parents and relatives left behind, be it little or much; a forced portion.
For the men is a portion from what the parents and the relatives left behind, and for the women is a portion from what the parents and the relatives left behind, be it little or much; a forced portion.
To the men a share from what the parents and the nearest/relations left, and to the women a share from what the parents and the nearest/relations left, from what lessened from it or increased , a share specified/stipulated
MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much - a share ordained [by God]
To the men is an assignment of whatever the parents and the nearest kin have left, and to the women is an assignment of whatever the parents and the nearest kin have left, of whatever it be, little or much, an ordained assignment
Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much - a legal share
Male and female are entitled to their legal share in the legacy of their parents and relatives, whether it be small or large
For men there is a share in what the parents and the nearest of kin have left. And for women there is a share in what the parents and the nearest of kin have left, be it small or large__a determined share
For men and woman, there is a share of what the parents and close relatives leave, whether there is little or much of it- (It is) an obligatory share.
Men have a share in what parents and close relatives leave behind. (So also), women have a share in what parents and close relatives leave behind. A share is ordained (by Allah), whether the estate is small or large
For men and woman, there is a share of what the parents and close relatives leave, whether there is little or much of it : (these are) obligatory shares.
Men have a rightful claim to the property left by the parents and the kindred, and, women have the same rightful claim to the property left by the parents and the kindred, be it little or much; it is a clearly defined portion allotted to them by Providence
Men receive a share of what parents and relatives leave behind, and women receive a share in what parents and relatives leave behind, whether the estate is small or big, there are fixed shares
For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave—whether it is little or much. ˹These are˺ obligatory shares.
For men there is a share of what parents and relatives leave behind and for women there is a share of what parents and relatives leave behind, be it little or much, a mandatory share.
Men shall have a share in what their parents and kin leave; and women shall have a share in what their parents and kin leave: whether it be little or much, they shall be entitled to a share decreed
The men get a share of what the parents and the relatives leave behind. The women too shall get a share of what the parents and relatives leave behind. Whether it is a small or a large inheritance, (the women must get) a definite share.
Men will have a share in what their parents and close relatives leave behind, and women will have a share in what their parents and close relatives leave behind, whether it is a little or a lot: this is ordained by God.
Men will have a share in what their parents and close relatives leave behind. Women will have a share in what their parents and close relatives leave behind, whether it is a little or a lot. This is ordained by God.
For the men a share from what their parents and relatives had quit, and for the women a share from what their parents and relatives had quit, whether it be little or much, an imposed share
Men shall have a portion of whatever the parents and the near relatives leave, and women shall have a portion of whatever the parents and the near relatives leave, be it little or much, (it is) a decreed portion
Men shall have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind; whether it be little or much. It is an apportioned share.
Men get a share of what the parents and near relatives leave behind. Women get a share of what the parents and near relatives leave behind. Women have the right to own property (4:12). Whether the inheritance is small or large, these shares have been ordained as a duty
Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion
For men is a share of that which parents leave and near relations leave; and for women is a share of that which parents and near relations leave, whether it be little or much - a determined share
Unto the men a share of what parents and kinsfolk leave, and unto the women a share of what parents and kinsfolk leave, be it little or much—a share ordained
There is a share for men and a share for women, from what is left by parents and those nearest related; Whether the property be small or large— A determined share
Men have a share in what parents and close relatives leave behind, and women have a share in what parents and relatives leave behind, be it little or much—a prescribed share.
Men receive a share of what their parents and relatives leave, and women receive a share of what their parents and relatives leave; be it little or much—a legal share
There is a portion for men from what is left by their parents and closest kin, and there is a portion for women from what is left by their parents and closest kin: whether there is little or much, there is a determined portion.
For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share
To the men a portion of what parents and nearer relatives leave, and to the women a portion of what parents and nearer relatives leave, whether it be little or much, a determined portion.
From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share
From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share
وَإِذَا حَضَرَ ٱلۡقِسۡمَةَ أُو۟لُوا۟ ٱلۡقُرۡبَىٰ وَٱلۡیَتَـٰمَىٰ وَٱلۡمَسَـٰكِینُ فَٱرۡزُقُوهُم مِّنۡهُ وَقُولُوا۟ لَهُمۡ قَوۡلࣰا مَّعۡرُوفࣰا ٨
If other relatives, orphans, or needy people are present at the distribution, give them something too, and speak kindly to them
And if the relatives, orphans, and the poor come (at the time of) division of an inheritance, then give them something out of it, and speak to them kind words.
And when those of kin are Present at the division and the orphans and the needy, provide for them thereout, and say unto them a reputable saying
And when the relatives and orphans and the needy collect at the time of the division (of property) provide for them too, and talk kindly to them
And if relatives, orphans and the needy (who aren’t entitled for any share in an inheritance) are present during the distribution, treat them with kindness and provide a small portion for them as well...
If other relatives or orphans or poor people attend the sharing-out, provide for them out of it and speak to them correctly and courteously.
And when the division is attended by relatives, the orphans and the needy, provide for them out of it, and speak to them honourable words
If some from among other relatives (who do not have a legally defined share), and orphans and the destitute, are present at the division (of the inheritance), give them something thereof (for their provision), and speak to them kindly and pleasing words
And when there are present at the division (of the heritage other) relatives and the orphans and the needy, then give them something out of it and speak to them kind words
and when the division is attended by kinsmen and orphans and the poor, make provision for them out of it, and speak to them honourable words
And when the relatives (and close ones) and the orphans and the needy are present during distribution, then provide them from it and speak to them nicely.
When the inheritance is being distributed, give something to the relatives, orphans and the needy ones who are present and be nice to them
But if at the time of division there are other relatives, or orphans, or other people in need present, then provide for them out of the property, and speak to them words of kindness and justice
And if the distribution is attended by the close relatives and the orphans and the destitutepl, then give them something out of it and say to them a fair word.
And when the next of kin and the orphans and the poor are present at the division, then maintain them out of it, and speak to them a reasonable speech
And if relatives and orphans and the needy are present at the time of disbursement, give them something from it and speak to them with kindness
And when the apportioning [of the heritage] is attended by those near of kin and the orphans and the poor then give them a provision out of it and speak unto them a kindly word.
And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them
If at the time of division, other relatives, orphans or the poor are present, then bestow on them out of it, and speak to them in words of reason and kindness
If relatives, orphans, or the needy are present at the division (of the inheritance), provide for them out of it, and speak to them in kind words
And when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech
And when (there) appeared at the (time of) distribution, relatives, orphans and the needy, provide them out of it and utter to them a desirable statement (showing respect)
And when the division is attended by those imbued with kinship and the orphans and the needy, then, provide for them from it and say honorable sayings to them.
When relatives, orphans, and the poor are present at the distribution [of inheritance], provide from it something for them, and speak kindly to them.
If the relatives, orphans or needy are present at the time of the division of an inheritance, give them something out of it, and speak to them kind words
If other near of kin orphans and needy are pre sent at the time of division of inheritance give them some thing of it and speak to them kindly
And when relatives and the orphans and the needy are present at the division, give them out of it and speak to them kind words
And when at the time of division, people having relationship and the orphans and the poor are present, then provide them from the (wealth left behind) and speak to them in words recognised (as good).
And give something out of the property to the relatives, the orphans and the needy, present at the division of the property. And speak to them kind words
If the relatives (other than heirs) and the orphans and the indigent are present on the occasion of the division (of inheritance), give them also something out of it and say to them good and nice words
And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying
And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying.
And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying.
And if of the relations, and the orphans, and the poorest of poor/poor oppressed attended the apportionment/division, so provide for them from it, and say to them a saying (that is) kind/good
And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way
And when the near of kin (Literally: endowed with kinship, "nearness) and the orphans and the indigent are present at the division, then provide for them out of it, and say to them beneficent saying
And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them
If relatives, orphans or destitute people, are present at the distribution of the legacy, give them something and speak kindly to them
If the relatives (who are not heirs) and the orphans and the needy are present at the time of distribution, give them some of it, and speak to them in fair words
If relatives, orphans or destitute people, were present at the time of division, then make provision for them out of it, and speak gently unto them.
If the relatives, the orphans and the needy are present at the time of apportioning (of the heritage), give them something from the heritage and say kind and polite words to them
If relatives, orphans or destitute people, are present at the time of division, then make provision for them out of it and speak gently to them.
And should the poor relatives, the orphans and the needy be present at the occasion of dividing the heritage and distributing it among the heirs, then provide. them with some portion of it as a gesture to avoid a disappointment of their expectation and the envy they feel at the superior advantages of others. And let your dissertation with them be a sweet discourse
If relatives, orphans and the needy are present at the time of distribution, then offer them something from the estate and speak kindly to them
If ˹non-inheriting˺ relatives, orphans, or the needy are present at the time of distribution, offer them a ˹small˺ provision from it and speak to them kindly.
And when the relatives and orphans and poor are present during the division, then provide for them from it and say to them appropriate words.
If relatives, orphans, or needy men are present at the division of an inheritance, give them, too, a share of it, and speak kind words to them
During distribution of the inheritances, if relatives, orphans, and needy persons are present, you shall give them therefrom, and treat them kindly.
If other relatives, orphans and poor people are present at the distribution [of inheritance], give them something as well, and speak to them in a kind way.
If other relatives, orphans, and disabled people are present at the distribution [of inheritance], give them something as well, and kindly speak to them.
And if attended the division the possessors of consanguinity, and the orphans, and the needy persons, so provide livelihood to them from it, and you shall say to them a well-known saying.
And when the relatives and orphans and the needy are present at the division (of heritage) , give them (something) out of it and speak to them kind words
When other kinsfolk, orphans and needy persons are present at the distribution of inheritance, give them something out of it, and speak to them in a kindly way.
If at the time of distribution of the inheritance, relatives, orphans, and the needy are present, give them from it and treat them kindly
And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words
And when other relations and orphans and the poor are present at the division of the heritage, give them something therefrom and speak to them words of kindness
And when kinsfolk, orphans, and the indigent are present at the division, make provision from it for them and speak unto them in an honorable way
But if at the time of division other relatives, or orphans, or poor, are present, feed them out of the (property) and speak to them words of kindness and justice
When relatives, orphans, and those in need are present at the distribution, give them something from it, and speak kindly to them.
If the distribution is attended by the relatives, and the orphans, and the needy, give them something out of it, and speak to them kindly
And when relatives, orphans, or paupers are present at the division, then give them something of it, and speak fair words to them.
And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness
And when the relatives and the orphans and the poor are present at the division, then maintain them out of it, and say kind speech to them.
But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice
But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice
وَلۡیَخۡشَ ٱلَّذِینَ لَوۡ تَرَكُوا۟ مِنۡ خَلۡفِهِمۡ ذُرِّیَّةࣰ ضِعَـٰفًا خَافُوا۟ عَلَیۡهِمۡ فَلۡیَتَّقُوا۟ ٱللَّهَ وَلۡیَقُولُوا۟ قَوۡلࣰا سَدِیدًا ٩
Let those who would fear for the future of their own helpless children, if they were to die, show the same concern [for orphans]; let them be mindful of God and speak out for justice
And let those (executors and guardians) have the same fear in their minds as they would have for their own if they were to leave weak offspring behind. So fear Allah and speak right and fair words.
And let them beware who, should they leave behind them a weakly progeny, would be afraid on their account; let them, wherefore, fear Allah, and says a proper saying
Let people fear the day when they leave small children behind them unprovided, and how concerned they would be for them. So fear God and say the right things to them
Let them be concerned by Allah just as they would feel concern for their dependent children, if they were to leave them behind. Let them fear Allah and boldly speak the truth.
People should show concern in the same way that they would fear for small children if they were to die leaving them behind. They should have taqwa of Allah and say words that are appropriate.
Let those fear [the result of mistreating orphans] who, were they to leave behind weak offspring, would be concerned on their account. So let them be wary of Allah, and let them speak upright words
Let those fear (be anxious for the rights of the orphans) who, if they (themselves) were to leave behind weak offspring, would be fearful on their account – and let them keep from disobedience to God for fear of His punishment, and let them speak the truth and proper words (in respect of the division of the inheritance and their treatment of the orphans.
And let the persons (who divide the heritage) be afraid of Allah, for if they leave behind them (their own) weak offspring they would be anxious on their account. Let them, therefore, keep their duty to Allah and let them say the right thing
And let those fear who, if they left behind them weak seed, would be afraid on their account, and let them fear God, and speak words hitting the mark
Those who fear about helpless (or weak) offspring that they leave behind should fear (about treating orphans unfairly), so they should be cautious of God, and they should say right (and appropriate) word.
If you are concerned about what will happen to your own children after your death, have the same concern about those whom you are appointed as guardian too. Be mindful of God and be equitable for his sake
Let those disposing of an estate have the same considerations in mind as they would if they had left their own dependents behind. Let them also consider God, and speak words that are appropriate
And let those who, were they to leave behind them weak offspring would be afraid for them, fear (God's punishment). So let them be mindful of Allah and let them speak for justice.
And let these fear lest they leave behind them a weak seed, for whom they would be afraid; and let them fear God, and speak a straightforward speech
And those people must fear, who if they die leaving behind them young children would be afraid for them; so they must fear Allah and speak with fairness
And let them have deference if they themselves were to leave behind them progenies who were weak, so that they feel concerned on their account. Therefore let them revere Allah and let them say a word which is strict.
And let those fear to abuse orphans, who if they leave behind them a weak off-spring, are sollicitous for them: let them therefore fear God, and speak that which is convenient
And let those disposing of the property have the same fear as they would have had they left behind offsprings of their own. Let them fear Allah, and speak appropriately (with consideration)
And let them fear, who, if they themselves left behind weak offspring, would be afraid for them, and let them fear Allah and speak exactly
And let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right
And people should realise: had they left behind them weak offspring they must have felt anxious about them. So they must obey Allah and they should utter statement, soft and tender
And let executors dread like those who, if they left behind weak offspring, would fear for them. Then, let them be Godfearing of God and let them say appropriate sayings.
(The executors of an estate) should feel the same kind of concern as if they were leaving their own poor children behind. They should fear Allah and speak appropriately.
Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they were to leave a helpless family behind: they should, therefore, fear Allah and speak for justice
And let them fear, those who, if they would themselves leave behind helpless offspring, they would surely have been fearful on their account. Let them, then, fear Allah and make the right statement
And let those fear who, should they leave behind them weakly off-spring, would fear on their account; so let them observe their duty to Allah and let them speak right words
And let those be afraid (of being unjust to orphans) who, if they (had themselves) left behind them weak offspring, would be afraid (of injustice) to their (own offspring), so let them fear Allah and speak to them the right (consoling) words.
And let the persons concerned apprehend a situation wherein they themselves might leave weak offspring behind and fear on their account. So let them have fear of Allah, and let them speak in appropriate and straight (unambiguous and to the point) words
And the people (who execute matters of orphans) should fear that (whilst dying), if they were to leave tender offspring behind, (how) frightened (and worried) they would be over the plight of their children! They should, therefore, keep fearing Allah (in the matter of orphans) and should speak in a straightforward manner
And what if it was them who had left behind them a weak progeny, would they not be concerned for them Let them revere God and let them say what is appropriate
And let them be concerned, that if it was they who had left behind them a weak progeny, would they not fear for them? Let them reverence God and let them say what is appropriate.
And let them be concerned, that if it was they who had left behind them a weak progeny, would they not fear for them? Let them reverence God and let them say what is appropriate.
And those who, if they left from behind them weak descendants should fear, fear on them, and so they fear and obey (E) God, and they should say an accurate/truthful saying
And let them stand in awe [of God], those [legal heirs] - who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner
And let the ones be apprehensive (of Allah), who, if ever they left behind them weak offspring, would fear (poverty) for them. So let them be pious to Allah, and let them say a befitting saying
And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly
Those who are concerned about the welfare of their own children after their death, should have fear of God (when dealing with the orphans) and guide them properly
Those people should be fearful (in their behavior towards orphans) who, if they leave behind some helpless children, would remain anxious for them. So, they should fear Allah and say what is right
Let those (executors and guardians) have the same concern as they would have for their own if they had left weak offspring behind. Therefore, let them act piously towards Allâh and speak right words.
The executors (of the estate) should realize that if they were leaving frail young children behind (in this world) they would have grave concerns about them. So, they should fear Allah and say polite and proper words to the orphans
Let those (executors and guardians) have the same concern as they would have for their own if they had left weak offspring behind. Now, therefore, let them act piously towards Allâh and speak right words.
And let those who are settling the property upon the heirs revere Allah and keep him in mind and be disposed to propose what is right as they would like others to do with their heirs on whose account they shall be deeply concerned should they be left young and helpless
and let those who fear leaving their own vulnerable offspring behind show concern for the orphans. They should be mindful of Allah and say what is right
Let the guardians be as concerned ˹for the orphans˺ as they would if they were to ˹die and˺ leave ˹their own˺ helpless children behind. So let them be mindful of Allah and speak equitably.
And let them fear for them as if they had left weak offspring behind themselves, and let them beware of Allah and let them speak within the limits.
Let those who are solicitous about the welfare of their young children after their own death take care not to wrong orphans. Let them fear God and speak for justice
Those who are concerned about their own children, in case they leave them behind, shall observe GOD and be equitable.
Let those who fear for the future of their own helpless children, if they were to die, show the same concern [for orphans]. Let them be mindful of God and speak justly.
Let those who fear for the future of their helpless children, if they were to die, show the same concern [for orphans]. Let them be mindful of God and speak justly.
And let awed those, if they quit weak offspring behind them, and they fear about them, so they should show the piety of Allah, and they should say an appropriate saying.
And let those fear who, if they left behind them weakly children, would fear on their account, so let them be in awe of Allah, and let them speak right words.
Let those who, if they themselves had to leave behind weak offspring, would feel fear on their account, be afraid (to wrong the orphans in their charge), let them fear God and speak in a just manner.
The distribution of inheritance must be done responsibly and according to Law. Treat others, as you would like to be treated. You will never want injustice to be done to your children, if you leave them behind. In matters such as these, speak clearly and straight to the point
And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words
And let those fear ALLAH who, if they should leave behind them weak offspring, would be afraid on their account. Let them, therefore, fear ALLAH and let them say the right word
Let those who would dread if they left behind their own helpless progeny have fear; let them reverence God and speak justly
Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: So let them fear Allah, and speak words of appropriate (comfort)
Those who worry about leaving behind weak offspring should fear God and say correct words.
Those who are concerned about the fate of their weak children, in case they leave them behind, should fear God, and speak appropriate words
And be as apprehensive as those who leave behind them helpless children fear for them; and be wary of God, and speak to them fittingly.
And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allah and speak words of appropriate justice
And let those fear who, if they left behind them weak offspring, would be afraid on their account, and let them fear God, and speak pertinent speech.
Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear God, and speak words of appropriate (comfort)
Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort)
إِنَّ ٱلَّذِینَ یَأۡكُلُونَ أَمۡوَ ٰلَ ٱلۡیَتَـٰمَىٰ ظُلۡمًا إِنَّمَا یَأۡكُلُونَ فِی بُطُونِهِمۡ نَارࣰاۖ وَسَیَصۡلَوۡنَ سَعِیرࣰا ١٠
Those who consume the property of orphans unjustly are actually swallowing fire into their own bellies: they will burn in the blazing Flame
Surely, those who eat up (misuse) wealth of orphans wrongfully, they eat up only fire in their bellies, and they will soon be burnt in the blazing fire.
Verily those who devour the substance of the orphans wrongously, only devour the fire into their bellies, and anon they shall roast in the Blaze
Those who devour the possessions of the orphans unjustly devour only fire, and will surely burn in Hell
Indeed, those who consume the properties of the orphans are only filling their bellies with fire! A blazing fire is where they will end up.
People who consume the property of orphans wrongfully consume nothing in their bellies except fire. They will roast in a Searing Blaze.
Indeed those who consume the property of orphans wrongfully, only ingest fire into their bellies, and soon they will enter the Blaze
Surely those who consume the property of orphans wrongfully, certainly they consume a fire in their bellies; and soon they will be roasting in a Blaze (the like of which you have never seen and the degree of whose intensity none knows except God)
Verily, those who consume the property of the orphans unjustly, as a matter of fact, feed their bellies with fire; and they shall certainly burn in a blazing fire
Those who devour the property of orphans unjustly, devour Fire in their bellies, and shall assuredly roast in a Blaze
Indeed, those who consume the orphans' properties wrongfully only consume fire in their stomachs and they are going to enter (and burn in) a burning fire.
The guardians who “eat up” an orphan’s property, will eat nothing but fire in Hell
Those who unjustly take the property of orphans, also take a fire into their own bodies. They will soon be enduring a blazing fire
Indeed, those who devour the wealths of orphans illicitly devour only fire into their bellies; and they will roast in a blaze.
Verily, those who devour the property of orphans unjustly, only devour into their bellies fire, and they shall broil in flames
Indeed those who unjustly devour the wealth of orphans only fill their bellies with fire; and soon they will go into a blazing pit
Truly those who consume the properties of the orphans wrongfully, they but consume in their bellies a fire and they will soon burn in a blazing fire.
Surely they who devour the possessions of orphans unjustly, shall swallow down nothing but fire into their bellies, and shall broil in raging flames
Verily, those who devour the property of orphans unjustly, only devour fire into their bellies, and they shall broil in flames
Those who consume the wealth of orphans wrongfully, only consume fire in their bellies, and they shall roast in the Blaze
Verily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame
Verily, those who eat up the wealth of orphans unjustly, without doubt, they swallow into their bellies, fire. And very soon they shall be thrown into blazing Fire
Truly, those who consume the wealth of orphans with injustice, consume only fire into their bellies and they will roast in a blaze.
Those who sinfully consume the properties of orphans swallow fire into their bellies. They will endure a blazing fire.
In fact, those who misappropriate the property of orphans unjustly, swallow but fire into their bellies; they will soon be cast into the blazing fire
Behold, those who wrongfully devour the properties of orphans only fill their bellies with fire. Soon they will burn in the Blazing Flame
Those who swallow the property of the orphans unjustly, they swallow only fire into their bellies. And they will burn in blazing fire
Those who swallow the wealth of orphans unjustly, they certainly swallow only fire into their stomachs and they will enter the blazing fire.
Indeed, they, who swallow the property of the orphans unjustly, swallow only fire into their bellies. And they shall burn in the flames of Hell-fire
Indeed, those who eat up the property of orphans unjustly fill their bellies but with fire, and soon will they fall into a Blazing Fire
Those who consume the money of the orphans illicitly, in fact they are consuming fire in their bellies, and they will endure the Blaze
Those who consume the money of the orphans illicitly, in fact they are consuming fire in their bellies, and they will endure the Blaze.
Those who consume the money of the orphans illicitly, in fact they are consuming fire in their bellies, and they will endure the Blaze.
That those who eat the orphans' properties/possessions unjustly/oppressively, but they eat in their bellies a fire, and they will roast/suffer/burn (from) blazing/inflaming (fire)
Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame
Surely the ones who eat the riches of the orphans unjustly, they surely only eat (up) Fire in their bellies and will roast in a Blaze
Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame
Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire
Surely, those who unjustly devour the property of the orphans do nothing but devour fire into their bellies, and soon they shall enter a blazing Hell
Indeed, those who devour the wealth of the orphans unjustly eat up only a fire into their bellies. They will be burnt in the inferno.
Those who unjustly (and sinfully) misappropriate the wealth of the orphans, are actually packing their bellies with fire. They shall burn in the blazing fire (of hell)
Indeed, those who devour the wealth of the orphans unjustly eat up only a fire into their bellies. They shall be scorched with an intense fire, in which they shall burn.
Indeed those who wrongfully eat the orphans out of their property simply consume but fire into their bellies and shall suffer conflagration
Those who misuse the wealth of orphans are feeding their bellies fire, and will burn in a blazing Fire
Indeed, those who unjustly consume orphans’ wealth ˹in fact˺ consume nothing but fire into their bellies. And they will be burned in a blazing Hell!
Those who consume the property of the orphans wrongfully, they eat fire into their bellies, and they will reach the blaze.
Those that devour the property of orphans unjustly, do swallow fire into their bellies; they shall burn in a mighty conflagration
Those who consume the orphans' properties unjustly, eat fire into their bellies, and will suffer in Hell.
Those who unjustly consume the possessions of orphans are filling their bellies with fire, and they will fuel a blazing flame!
Those who unjustly consume the possessions of orphans are filling their bellies with fire, and they will fuel a blazing flame!
Surely those who eat the orphans’ money oppressively, they are only eating fire into their bellies; and they will be flamed into Blazing Fire.
Verily; those who devour the properties of the orphans unjustly, certainly they swallow Fire into their bellies, and they shall enter the burning Fire
Those who devour the property of orphans unjustly, only swallow fire into their bellies. They will be made to endure a blazing fire.
Those, who unjustly consume the wealth of orphans, are filling their bellies with fire and will be exposed to burning Flame
(As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire
Surely they who devour the property of the orphans unjustly, only swallow fire into their bellies, and they shall burn in a blazing fire
Truly those who consume the property of orphans unjustly only consume fire in their bellies, and they will burn in a blazing flame
Verily, those who unjustly eat up the property of orphans, they eat up only fire into their own bodies: And they will soon be enduring a blazing Fire
Those who consume the wealth of orphans unjustly, are only ingesting fire into their bellies, and they will be subjected to a blazing Hellfire.
Those who consume the wealth of orphans illicitly consume only fire into their bellies; and they will roast in a Blaze
For surely those who consume the property of orphans unjustly only ingest a fire; and they will be burning in a furious blaze.
Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze
Indeed, those who devour the property of orphans unjustly, only devour into their bellies fire, and they shall broil in flames.
Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire
Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire
2
Law of Inheritance
یُوصِیكُمُ ٱللَّهُ فِیۤ أَوۡلَـٰدِكُمۡۖ لِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَیَیۡنِۚ فَإِن كُنَّ نِسَاۤءࣰ فَوۡقَ ٱثۡنَتَیۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَۖ وَإِن كَانَتۡ وَ ٰحِدَةࣰ فَلَهَا ٱلنِّصۡفُۚ وَلِأَبَوَیۡهِ لِكُلِّ وَ ٰحِدࣲ مِّنۡهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدࣱۚ فَإِن لَّمۡ یَكُن لَّهُۥ وَلَدࣱ وَوَرِثَهُۥۤ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُۚ فَإِن كَانَ لَهُۥۤ إِخۡوَةࣱ فَلِأُمِّهِ ٱلسُّدُسُۚ مِنۢ بَعۡدِ وَصِیَّةࣲ یُوصِی بِهَاۤ أَوۡ دَیۡنٍۗ ءَابَاۤؤُكُمۡ وَأَبۡنَاۤؤُكُمۡ لَا تَدۡرُونَ أَیُّهُمۡ أَقۡرَبُ لَكُمۡ نَفۡعࣰاۚ فَرِیضَةࣰ مِّنَ ٱللَّهِۗ إِنَّ ٱللَّهَ كَانَ عَلِیمًا حَكِیمࣰا ١١
Concerning your children, God commands you that a son should have the equivalent share of two daughters. If there are only daughters, two or more should share two-thirds of the inheritance, if one, she should have half. Parents inherit a sixth each if the deceased leaves children; if he leaves no children and his parents are his sole heirs, his mother has a third, unless he has brothers, in which case she has a sixth. [In all cases, the distribution comes] after payment of any bequests or debts. You cannot know which of your parents or your children is more beneficial to you: this is a law from God, and He is all knowing, all wise
Allah commands you regarding your children (inheritance): share of one male (son) shall be equal to share of 2 females (daughters). If there are more than 2 daughters, then for them is 2/3rd of what was left (inheritance); and if there is only one daughter, then her share is ½. For parents, each one of them will get 1/6th of what was left if the deceased left children behind, and if the deceased left no children and the parents are only heirs, then the mother shall get 1/3rd and if the deceased left brothers or (sisters), then the mother will get 1/6th. (This distribution in all cases shall be) after fulfilling the terms of the (last) will and the payment of debts. With respect to parents and children, you don’t know who is more beneficial to you; therefore Allah has issued this ordnance. Indeed Allah is All-Knower, All-Wise
Allah enjoineth you in the matter of your children; the male will have as much as the portion of two females, but if they be females more than two, then they will have two-thirds of that which he hath left, and if only one, she will have a half; and as far as his parents, each of the twain shall have a sixth of that which he hath left if he have a child, but if he hath no child and his parents be his heirs, then his mother shall have a third; but if he have brothers, then his mother shall have a sixth: all after paying a bequest he may have bequeathed or a debt. Your fathers and your sons - ye know not which of them is higher unto you in benefit: an ordinance this from Allah, verily Allah is Knowing, Wise
As for the children, God decrees that the share of the male is equivalent to that of two females. If they consist of women only, and of them more than two, they will get two-thirds of the inheritance; but in case there is one, she will inherit one half. The parents will each inherit a sixth of the estate if it happens the deceased has left a child; but if he has left no children, and his parents are his heirs, then the mother will inherit one-third; but if he has left brothers, the mother will inherit one-sixth after payment of legacies and debts. Of parents and children you do not know who are more useful to you. These are the decrees of God who knows all and is wise
Allah instructs you regarding your children as follows: The share of the male is twice that of the female... But if there are more than two females (children) then leave for them two thirds of (the estate); if (the heir) is a single (female), then half of the estate is hers... If the testator leaves behind children (as well as parents), then for each parent one sixth of the estate should be given. If he has no children and his parents are his only inheritors, (in this case) the mother should be given one third and the father the remaining two thirds of the estate... If he leaves behind siblings, then the mother should be given one sixth of what remains after any bequest he may have made or any debt. You fathers and your sons... You cannot know which of them is more worthy of your estate. (This is why these are) an obligation from Allah... Indeed, Allah is the Aleem, the Hakim.
Allah instructs you regarding your children: A male receives the same as the share of two females. If there are more than two daughters they receive two-thirds of what you leave. If she is one on her own she receives a half. Each of your parents receives a sixth of what you leave if you have children. If you are childless and your heirs are your parents your mother receives a third. If you have brothers or sisters your mother receives a sixth, after any bequest you make or any debts. With regard to your fathers and your sons, you do not know which of them is going to benefit you more. These are obligatory shares from Allah. Allah is All-Knowing, All-Wise.
Allah enjoins you concerning your children: for the male shall be the like of the share of two females, and if there be [two or] more than two females, then for them shall be two-thirds of what he leaves; but if she be alone, then for her shall be a half; and for each of his parents a sixth of what he leaves, if he has children; but if he has no children, and his parents are his [sole] heirs, then it shall be a third for his mother; but if he has brothers, then a sixth for his mother, after [paying off] any bequest he may have made or any debt [he may have incurred]. Your parents and your children —you do not know which of them is likelier to be beneficial for you. This is an ordinance from Allah. Indeed Allah is all-knowing, all-wise
God commands you in (the matter of the division of the inheritance among) your children: for the male is the equivalent of the portion of two females. If there are more than two females (with no males), for them is two-thirds of the inheritance; if there is only one, then the half. As for the parents (of the deceased): for each of the two is one-sixth of the inheritance, in case of his having left a child; but if he has left no children and his parents are his only heirs, then for his mother is one-third. If he has (a surviving mother and, together with or without sisters,) two or more (surviving) brothers, then for his mother is one-sixth – (all these commands to be put into effect) after deduction for any bequest he may have made (provided such bequest is in conformity with the relevant teachings of Islam) and any debt (incurred by him) (– first the debt is paid, then the bequest is fulfilled, and then the inheritance is shared). Your parents and your children: you do not know which of them is nearer to you in (bringing you) benefit. This (law of inheritance) is an ordinance from God (that you must absolutely obey). Assuredly, God is All-Knowing (of your affairs and what benefits or harms you), and All-Wise
Allah prescribes (the following) law (of inheritance) for your children. For male is the equal of the portion of two females; but if they be all females (two or) more than two, for them is two thirds of what he (- the deceased) has left; and if there be only one, for her is the half and for his parents, for each one of the two is a sixth of what he has left, if he (- the deceased) has a child; but if he has no child and his parents only be his heirs, then for the mother is one third (and the rest two thirds is for the father); but if there be (in addition to his parents) his brothers (and sisters) then there is one sixth for the mother after (the payment of) any bequest he may have bequeathed or (still more important) of any debt (- bequests made by the testator and his debts shall however be satisfied first). Your fathers and your children, you do not know which of them deserve better to benefit from you. (This) fixing (of portions) is from Allah. Surely, Allah is All-Knowing, All-Wise
God charges you, concerning your children: to the male the like of the portion of two females, and if they be women above two, then for them two-thirds of what he leaves, but if she be one then to her a half; and to his parents to each one of the two the sixth of what he leaves, if he has children; but if he has no children, and his heirs are his parents, a third to his mother, or, if he has brothers, to his mother a sixth, after any bequest he may bequeath, or any debt. Your fathers and your sons -- you know not which out of them is nearer in profit to you. So God apportions; surely God is All-knowing, All-wise
God instructs you regarding your children that: “For a male is the same portion as two females, and if they are all females and are more than two then they get two third of what he left, and if there is only one (daughter) then she gets half. And for his parents, for each one of them is one sixth of what he has left if he has a child, and if he does not have a child and his inheritors are (only) his parents then one third is for his mother, and if he has siblings then one sixth is for the mother, after fulfilling any will that he has instructed and paying off any debts. You do not know whether your parents or your children have more benefits for you. This is a mandate from God. God is knowledgeable and wise.
Good, hereby, decrees the best way of distributing the inheritance: First the deceased debts should be paid. Then the deceased will (limited up to 1/3rd of the inheritance) should be fulfilled. The sons will inherit twice as much as the daughters. If there is only one daughter (no son) left, she will receive half of the inheritance. If there are more than one daughter (and no son) they will receive 2/3rd of the inheritance together. The parents of the deceased will get each 1/6th of what the deceased one has left behind (if there is a child); if there is no children involved and the parents are the only inheritors, the mother of the deceased will inherit 1/3rd of what is left behind, if the deceased dos not have a brother. If there is a brother involved, the mother then will get 1/6th.You can not decide who is dearer to you: your children or your parents. God is his Wisdom has decided the inheritance being divided in this way. This is God’s law, He is the Most Knowledgeable and Wise
God directs you regarding your children’s inheritance. To the male, a portion equal to that of two females. If only daughters, two or more, their share is two-thirds of the inheritance. If only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children. If no children and the parents are the only heirs, the mother has a third. If the deceased left brothers or sisters, the mother has a sixth. These distributions, in all cases, are after the payment of estate tax and debt. You do not know whether your parents or your children are nearer to you in benefit. These are settled portions ordained by God, and God is All Knowing, All Wise
Allah enjoins youpl regarding your children: for the male is the equivalent of the share of two females. But if they are women above two, they get two-thirds of what he has left; and if she be one, then to her is the half. And for his parents—each gets one-sixth of what he has left if he has children. Yet if he has no children and his parents inherit (solely) from him, then his mother gets one-third. But if he has siblings, then his mother gets one-sixth, after (fulfilling) any bequest he may bequeath and (paying off) any debt. Your parents and your children—you do not know which are more beneficial to you. (This is) an ordinance from Allah. Indeed, Allah has always been All-Knowing All-Wise.
God instructs you concerning your children; for a male the like of the portion of two females, and if there be women above two, then let them have two-thirds of what (the deceased) leaves; and if there be but one, then let her have a half; and as to the parents, to each of them a sixth of what he leaves, if he has a son; but if he have no son, and his parents inherit, then let his mother have a third, and if he have brethren, let his mother have a sixth after payment of the bequest he bequeaths and of his debt. Your parents or your children, ye know not which of them is nearest to you in usefulness: - an ordinance this from God; verily, God is knowing and wise
Allah commands you concerning your children; the son’s share is equal to that of two daughters; and if there are only daughters, for them is two-thirds of the inheritance, even if they are more than two; and if there is only one daughter, for her is half; and to each of the deceased’s parents a sixth of the inheritance, if he has children; and if the deceased has no children but leaves behind parents, then one third for the mother; and if he has several brothers and sisters, a sixth for the mother, after any will he may have made and payment of debt; your fathers and your sons - you do not know which of them will be more useful to you; this is the share fixed by Allah; indeed Allah is All Knowing, Wise
Allah lays the following ordinance upon you with regards to your children. For a male child there is the equal of the share of the two females. But if there are women more than two, then for them is the two thirds of that he bequeathed. But if there is just one [daughter], then for her is the half. And for his parents, for each of them there is one-sixth of that he bequeathed if he happens to have a male child. But if he does not have a male child and his parents both inherit him, then unto his mother is the one third. And if there are brothers for him, then his mother is entitled to the sixth; after any bequest he might have made or a debt [he might have incurred]. Your parents and your children you do not know which of them is closer to you in benefit. An ordinance from Allah. Truly Allah indeed is All-knowing, All-wise.
God hath thus commanded you concerning your children. A male shall have as much as the share of two females: But if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave; and if there be but one, she shall have the half. And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child: But if he have no child, and his parents be his heirs, then his mother shall have the third part. And if he have brethren, his mother shall have a sixth part, after the legacies which he shall bequeath, and his debts be paid. Ye know not whether your parents or your children be of greater use unto you. This is an ordinance from God, and God is knowing and wise
Allah instructs you concerning your children; for a male the like of the portion of two females, and if there be more than two women, then let them have two-thirds of the inheritance; and if there be but one, then let her have a half. And as to the paren
Allah charges you concerning your children, for a male like the share of two females. If they are women, above two, they shall have two thirds of what he left, but if she is one, then to her a half. While for his parents, to each one of the two a sixth of what he left, if he has a child. But if he has no child and his heirs are his parents, his mother shall have a third. If he has siblings, to his mother a sixth after any bequest he had bequeathed, or any debt. Your fathers and your children, you do not know which of them is nearer in benefit to you. This is an obligation from Allah. Surely, Allah is the Knower, the Wise
With regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the half; and the father and mother of the deceased shall each of them have a sixth part of what he hath left, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third: and if he have brethren, his mother shall have the sixth, after paying the bequests he shall have bequeathed, and his debts. As to your fathers, or your children, ye know not which of them is the most advantageous to you. This is the law of God. Verily, God is Knowing, Wise
Allah bequeaths you concerning your children: for the male (is) equal to the share of two females; if they are females more than two, then for them: two thirds of what he (i.e., the deceased father) left. And if she happened to be one only, then for her is half (of the total inheritance). And for his parents (when the deceased is the son): for every one out of these two (i.e., the father and the mother, the share is) one sixth out of what he (i.e., the deceased son) left — if there is for him a child. Then if there is not to him a child and have inherited him his parents (all exclusively): then for his mother (is) one third. Then if (there is) to him a brother: then for his mother (is) one sixth. (All this distribution process shall commence) after the (fulfillment of) bequeathal he (i.e., the deceased) bequeaths about it, or (the complete payment of) any debt (which is to the credit of the deceased). Your parents and your children: you assess not who, out of them, is closer to you in benefit (therefore the formulae for dividing the inheritance are) ordained by Allah (Himself). Surely, Allah is All-Knowing, All-Wis
God enjoins you concerning your children. For the male, the like allotment of two females. And if there had been women, more than two, then, for them (f) two-thirds of what he left. But if there had been one, then, for her is half. And for one’s parents, for each one of them a sixth of what he left, if he would have a child. Then, if he be with no child and his parents inherited, then, a third to his mother. Then, if he had brothers, then a sixth for his mother. This is after any bequest he enjoins or any debt. Your parents or your children, you are not informed which of them is nearer to you in profit. This is a duty to God. Truly, God had been Knowing, Wise.
Allah commands you in regards to [the inheritance of] your children. A male should get twice what a female gets. If there are only two or more daughters, their share is two-thirds of the inheritance [to be divided equally]. If there is only one [daughter], her share is half. For parents [left behind], they each get one-sixth of the inheritance if the deceased left children. If no children were left, and the parents are the heirs, the mother gets one-third. If the deceased left siblings, the mother gets one-sixth. In all cases, the distribution applies after [the deceased’s] bequests are made and debts are paid. You have no way of knowing whether your parents or your children will benefit most from you, so Allah gives this regulation. Truly, Allah is the All-knowing, the Perfectly Wise.
In regard to inheritance Allah commands you concerning your children: that the share of a boy shall be twice that of a girl. In the case where there are more than two girls, their share will be two thirds of the estate; but if there is only one girl, her share will be one half of the estate. If the deceased left children behind, each of the parents shall get one sixth of the estate, but if the deceased left no children and the parents are the only heirs, the mother shall get one third of the estate, but if the deceased left brothers and sisters, then the mother will get one sixth of it. The distribution in all cases shall be after fulfilling the terms of the last will and the payment of debts. With regards to your parents and your children, you do not know who is more beneficial to you, therefore, Allah issued this ordinance. Surely Allah is the Knowledgeable, Wise
Allah thus commands you concerning your children: the share of the male is like that of two females. If (the heirs of the deceased are) more than two daughters, they shall have two-thirds of the inheritance; and if there is only one daughter, then she shall have half the inheritance. If the deceased has any offspring, each of his parents shall have a sixth of the inheritance; and if the deceased has no child and his parents alone inherit him, then one-third shall go to his mother; and if the deceased has brothers and sisters, then one-sixth shall go to his mother. All these shares are to be given after payment of the bequest he might have made or any debts outstanding against him. You do not know which of them, your parents or your children, are more beneficial to you. But these portions have been determined by Allah, for He indeed knows all, is cognizant of all beneficent considerations
Allah enjoins you concerning your children: for the male is the equal of the portion of two females; but if there be more than two females, two-thirds of what the deceased leaves is theirs; and if there be one, for her is the half. And as for his parents, for each of them is the sixth of what he leaves, if he has a child; but if he has no child and (only) his two parents inherit him, for his mother is the third; but if he has brothers, for his mother is the sixth, after (payment of) a bequest he may have bequeathed or a debt. Your parents and your children, you know not which of them is the nearer of you in benefit. This is an ordinance from Allah. Allah is surely ever Knowing, Wise
Allah directs you concerning your children: For the male a portion equivalent of two females. And if there are more than two females then theirs is two thirds of what is left (to be inherited) and if there is only one, then for her half. And for his parents, for each of them the sixth of what is left behind if he has a child but if he does not have a child and (only) his parents inherit him, then for the mother a third, but if he has brothers then to his mother one sixth after fulfilling the directions of the deceased with which he had directed or (payment of) loan (which he left unpaid); (between) your parents and your children, you do not know which of them is nearer to you in usefulness, (this is an) ordinance from Allah and Allah is certainly Knowing, Wise.
Allah commissions you concerning your children: The male shall have the equal of the shares of two females; and if there be only females two or more, they shall have two-thirds of what is left; and if the female is only one, she shall have the half; and one sixth for each of his parents, if the deceased has any child; and if he has no child and his two parents inherit him, then his mother shall have the third; and if the deceased has brothers, his mother shall have the sixth; after making provision for any will, the deceased may have made, or for any outstanding loan. Your parents and your children — you know not which of them are nearer to you in usefulness. This is an ordinance from Allah. Indeed, Allah is Knowledgeable, Wise
Allah commands you concerning (the inheritance of) your children: The share of a son is equal to that of two daughters; then if there are only daughters (two or) more, they are entitled to two-thirds of the inheritance; if there is only one daughter, her share will be one half; the mother and the father of the deceased will get one-sixth of the inheritance each if the deceased leaves children behind; but in case the deceased has no children and the heirs are only his mother and his father, the mother’s share is one-third (and the rest is the father’s); then, if he has brothers and sisters, the mother will have a sixth portion. This distribution will be (executed) after (the fulfilment of) the will he may have made or after (the payment of) the debt. You know not which of them, whether your parents or your sons, are closer to you in bringing you benefit. This (distribution) is a duty assigned (i.e., fixed) by Allah. Surely, Allah is All-Knowing, Most Wise
God directs you regarding the inheritance of your children: "To the male shall be as that given to two females. If they are only females and more than two, then they will have two thirds of what is inherited. And if there is only one female, then she will have one half, and to his parents each one of them one sixth of what is inherited if he has children. If he has no children and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which is closer to you in benefit, a directive from God, God is Knowledgeable, Wise."
God directs you regarding the inheritance of your children: "To the male shall be as that given to two females. If they are women, more than two, then they will have two thirds of what is inherited. And if she is only one, then she will have one half. And to his parents, each one of them shall have one sixth of what is inherited, if he has a child. If he has no child and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which are closer to you in benefit, a directive from God, for God is Knowledgeable, Wise."
God directs you regarding your children: "To the male shall be as that given to two females; however, if the women are more than two, then they will have two thirds of what is left behind; and if she is only one, then she will have one half. And to his parents, each one of them shall have one sixth of what is left behind, if he has a child. If he has no child, and his parents are the heirs, then to his mother is one third; and if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your sons, you do not know which are closer to you in benefit-an edict from God, for God is Knowledgeable, Wise."
God directs/commands/recommends you in your children, to the male equal (the) fortune (share of) the two females, so if they are/were women more/over two, so for them (F) two thirds (from) what he left, and if she was one, so for her the half and to his parents, to each one from them (B) the sixth from what he left,if for him was a child (son), so if (there) was not for him a child (son), and his parents inherited him, so to his mother the third, so if brothers were for him, so to his mother the sixth, from after a bequest/will he bequeaths with it or a debt; your (P) fathers and your (P) sons, you (P) do not know, which of them (is) closer to you (P) (in) benefit/usefulness, a religious duty/command from God, that God was/is knowledgeable, wise/judicious
CONCERNING [the inheritance of] your children, God enjoins [this] upon you: The male shall have the equal of two females’ share; but if there are more than two females, they shall have two-thirds of what [their parents] leave behind; and if there is only one daughter, she shall have one-half thereof. And as for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having [left] a child; but if he has left no child and his parents are his [only] heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after [the deduction of] any bequest he may have made, or any debt [he may have incurred]. As for your parents and your children - you know not which of them is more deserving of benefit from you: [therefore this] ordinance from God. Verily, God is all-knowing, wise
Allah enjoins you concerning your children: to the male the like of the portion of two females; so in case they are women above two, then for them is two-thirds of whatever he has left; and in case she be one, then to her is the half. And to (both) his (i.e., the deceased's) parents, to each one of the two is the sixth of whatever he has left in case he has children; then in case he has no children, and his parents are his heirs, then a third is to his mother; (yet) in case he has brothers, then to his mother is the sixth, even after any bequest he may bequeath, or any debt. Your fathers and your sons (Or: children) - you do not realize which of them is nearer in profit to you. (This is) an ordinance from Allah; surely Allah has been Ever-Knowing, Ever-Wise
Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise
This is a commandment from your Lord: After the payment of debts or anything bequeathed, let the male inherit twice as much as the female. If there are more than two girls, they will have two-thirds of the legacy. If there is only one girl, she will inherit half of the legacy. Parents of the deceased will each inherit one-sixth of the legacy, if the deceased has a surviving child, however, if no children survive the deceased, and the heirs are the parents, the mother will receive one-third of the legacy. The mother will receive one-sixth of the legacy if the deceased has more than one surviving brother. These are the decreed shares according to the laws of God. Regardless of how you feel about your parents or children, you do not know which of them is more beneficial to you. God is All-knowing and All-wise
Allah directs you concerning your children: for a male there is a share equal to that of two females. But, if they are (only) women, more than two, then they get two-thirds of what one leaves behind. If she is one, she gets one-half. As for his parents, for each of them, there is one-sixth of what he leaves in case he has a child. But, if he has no child and his parents have inherited him, then his mother gets one-third. If he has some brothers (or sisters), his mother gets one-sixth, all after (settling) the will he might have made, or a debt. You do not know who, out of your fathers and your sons, is closer to you in benefiting (you). All this is determined by Allah. Surely, Allah is All-Knowing, All-Wise
Allâh commands you concerning your children to give the male the equivalent of the portion of two females. If there are only daughters, two or more, then their share is two-thirds of the inheritance. If there is only one, then her share is half. For the parents, to each one of them is a sixth share of the inheritance if the deceased left children. But if there is no children, and the parents are the only heirs, then his mother will have the third. If the deceased left siblings, then the mother will have the sixth after any bequest he may have made or debt. (All the shares will be distributed) after the payment of legacies and debts. You may not know whether your parents or your children are more beneficial to you. Indeed, Allâh is All-knowing and All-wise.
Allah gives you instructions concerning (the inheritance of) your children. The male has a share equal to the shares of two females. If there are two or more daughters (and no sons), then they shall equally share two-thirds of what is left behind. Should there be only one daughter, she would inherit half. If the deceased left children, each (living) parent of the deceased shall receive one sixth of the inheritance. If the deceased left no children, and the parents are the only heirs, then the mother gets a third; and if (the parents are not the only heirs and) the deceased has brothers, then the mother inherits a sixth. (The proceeds in every case are) after paying off any legacy bequeathed, and debt incurred. You do not know which of the two deserves to benefit more from you _ your parents, or your children. (These fixed shares are) ordained by Allah! Of course, Allah is the all-Knowing, and the Wisest
Allâh commands you concerning your children to give the male the equivalent of the portion of two females. If there are only daughters, two or more, then their share is two-thirds of the inheritance. If there is only one, then her share is half. For the parents, to each one of them is a sixth share of the inheritance if the deceased left children. But if there is no children, and the parents are the only heirs, then his mother will have the third. If the deceased left siblings, then the mother will have the sixth after any bequest he may have made or debt. (All the shares will be distributed) after the payment of legacies and debts. You may not know whether your parents or your children are more beneficial to you. Most assuredly Allâh is All-knowing and All-wise.
Allah commends - to you your children thus
Allah commands you regarding your children: a son’s share is equal to the share of two daughters. If there are more than two female heirs, they will receive two-thirds of what the deceased leaves behind, and if there is only one female she will have one half. Each of the deceased’s parents shall receive a sixth of what he leaves behind if he had children; but if he had no children and his parents are sole heirs then his mother gets one third. If he had siblings, then his mother will get a sixth; and the above is calculated after settling any bequest or debt. You do not know which of them are more deserving; your parents or your children. This is an essential requirement from Allah. Allah is the Knower, the Wise
Allah commands you regarding your children: the share of the male will be twice that of the female. If you leave only two ˹or more˺ females, their share is two-thirds of the estate. But if there is only one female, her share will be one-half. Each parent is entitled to one-sixth if you leave offspring. But if you are childless and your parents are the only heirs, then your mother will receive one-third. But if you leave siblings, then your mother will receive one-sixth—after the fulfilment of bequests and debts. ˹Be fair to˺ your parents and children, as you do not ˹fully˺ know who is more beneficial to you. ˹This is˺ an obligation from Allah. Surely Allah is All-Knowing, All-Wise.
Allah prescribes inheritance for you regarding your children, for a male is the equivalent of the share of two females, and if there are more than two women, then theirs is a third of what he leaves behind, and if there is one, then hers is half, and for his two parents, for each of them is a sixth of what he leaves behind if he has children, and if he does not have children and his parents inherit from him, then for his mother there is a third, and if he has siblings, then for his mother there is a sixth after any will he has made or debt; your parents and your children, you do not know who is of more benefit to you. This is an obligation from Allah, for Allah is knowledgeable and wise.
God has thus enjoined you concerning your children: A male shall inherit twice as much as a female. If there be more than two girls, they shall have two-thirds of the inheritance; but if there be one only, she shall inherit the half. Parents shall inherit a sixth each, if the deceased have a child; but if he leave no child and his parents be his heirs, his mother shall have a third. If he have brothers, his mother shall have a sixth after payment of any legacy he may have bequeathed or any debt he may have owed. You may wonder whether your parents or your children are more beneficial to you. But this is a decree from God; surely God is all-knowing and wise
GOD decrees a will for the benefit of your children; the male gets twice the share of the female. If the inheritors are only women, more than two, they get two-thirds of what is bequeathed. If only one daughter is left, she gets one-half. The parents of the deceased get one-sixth of the inheritance each, if the deceased has left any children. If he left no children, and his parents are the only inheritors, the mother gets one-third. If he has siblings, then the mother gets one-sixth. All this, after fulfilling any will the deceased has left, and after paying off all debts. When it comes to your parents and your children, you do not know which of them is really the best to you and the most beneficial. This is GOD's law. GOD is Omniscient, Most Wise.
Concerning [the inheritance of] your children, God commands you that a son should receive the equivalent share of two daughters. If there are more than two daughters, they should have two-thirds of what [their parents] leave behind. If there is only one daughter, she will have half. As for the parents [of the deceased], each of them will have one-sixth of what he leaves behind if the deceased leaves children. If the deceased has left no children and his parents are his [only] heirs, then his mother will have one-third; and if he has brothers and sisters, then his mother will have one-sixth. [This should take place] after the payment of any will or debts. As for your parents and your children, you do not know which of them most deserves to benefit from you. This is a law from God, and He is all-knowing, all wise.
Concerning [the inheritance of] your children, God commands you that a son should receive an equivalent share of the two daughters. If there are more than two daughters, then they should share two-thirds of the inheritance, yet if there is only one, then she should have half. Parents shall each inherit a sixth if the deceased leaves children; if he leaves no children and his parents are his sole heirs, his mother receives a third unless he has brothers, in which case she has a sixth. This distribution comes after payment of any will or debts. You do not know whether your parents or your children are more beneficial to you; these are the decrees of God who He is all-knowing, all-wise.
Allah enjoins you in your progeny: The male has the chance of two females. So, if they are women, more than two, so they get two-thirds from what he quits. And if she is only one, So she gets one-half and for his parents, each gets one-sixth from what he quits, if he had progeny. So, if he had no progeny, and his parents inherit from him, So his mother gets one-third. So, if he has siblings. So, his mother gets one-sixth. After a will he was enjoining it or debts. Your parents and your sons you do not cognize which are closer to you in benefit, it is an imposition from Allah. Surely Allah was Knowledgeable, wise.
Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; and if they are more than two females, then they will have two-thirds of the inheritance; and if there is (only) one, she will have the half; and as for his parents, each of them shall have a sixth part of the inheritance if he has a child, but if he has no child and his parents be his heirs, then his mother shall have the third, and if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt. You do not know which of your parents and your children is closer to you in usefulness. (This is) an ordinance from Allah. Verily Allah is All-Knowing, All-Wise
God has this to enjoin on you with regard to your children: The male shall have a share equal to that of two females. If there are more than two women, they shall have two-thirds of what [their parents] leave behind; and if there is only one, she shall have one- half of it. As for the parents [of the deceased], each of them shall have one- sixth of what he leaves behind, in the event of his having a child; but if he leaves no children, and his parents be his heirs, then his mother shall have one-third; and if he has brothers and sisters, his mother shall have one-sixth after (deducting) any bequest he may have made, or any outstanding debt. With regard to your parents and your children, you do not know which of them is of more benefit to you. This is, therefore, an ordinance from God. God is All- Knowing, Wise.
Preparing a will is a duty ordained (2:180). Allah decrees a will for the benefit of your children. (Since the sons have the responsibility to take care of the family, and daughters will be cared for by their husbands, or if unmarried, by other males in the family), sons get twice the share of daughters. If two, or more, daughters are the only inheritors, they get two-thirds. If only one daughter is left, she gets one-half. If the deceased has left any children, then parents get one-sixth each. If there are no children, and parents are the only heirs, the mother gets a third and the father gets two-thirds, since the male has the fiscal responsibility of the family. If the deceased has left brothers or sisters, the mother gets one-sixth and the father gets one third. Remember, this distribution shall take place after fulfilling the will if the deceased has left one, and after paying off all debts. As for your parents and your children, you know not which of them is more deserving of benefit from you. Such is the Ordinance from Allah. Verily, Allah is Omniscient, Wise
Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise
ALLAH commands you concerning your children; a male shall have as much as the share of two females; but if their be females only, numbering more than two, then they shall have two-thirds of what the deceased leave; and if there be one, she shall have the half. And his parents each of them a sixth of the inheritance, if he have a child, but if he have no child and his parents be his heirs, then his mother shall have a third; and if he have brothers and sisters, then his mother shall have a sixth, after the payment of any bequests he may have bequeathed or of debts. Your fathers and your children; you know not which of them is more beneficent to you. This fixing of portions is from ALLAH. Surely, ALLAH is All-Knowing, Wise
God enjoins upon you concerning your children: unto the male a share equal to that of two females; but if there are only daughters, two or more, then unto them is two-thirds of what he leaves; if only one, then unto her a half. And unto his parents—each of the two—a sixth of what he leaves if he has a child; but if he has no child and his parents are his [only] heirs, then unto his mother a third; and if he has brothers, then unto his mother a sixth, after paying any bequest he may have bequeathed or any debt. Your parents or your children—you know not which of them are nearer to you in benefit. [This is] an obligation ordained by God. Truly God is Knowing, Wise
Allah commands you regarding (the inheritance for) your children: To the male, a portion equal to that of two females: If only daughters, two or more, their share is two-thirds of the inheritance; If only one, her share is a half... For parents, a sixth share of the inheritance to each, if the deceased left children; If no children, and the parents are the (only) heirs, the mother has a third; If the deceased left brothers (or sisters), the mother has a sixth. (The distributions in all cases is) after the payment of legacies or debts. You know not, which of them, whether your parents or your children are nearest to you in benefit. These are portions settled by Allah; And Allah is ever All Knowing (Aleem), All Wise (Hakeem)
God instructs you regarding your children: for a male, the share is equivalent to that of two females. If there are more than two daughters, they get two-thirds of what he leaves behind. If there is only one daughter, she gets half. As for the parents, each gets one-sixth of what he leaves behind if he had a child. If he had no children and his parents are the sole inheritors, his mother gets a third. If he had siblings, his mother would get a sixth. This is after fulfilling any will or debt. You don’t know whether your parents or children are closer to you in benefit. These are God’s decrees. God is ever Knowing and Wise.
God instructs you regarding your children: The male receives the equivalent of the share of two females. If they are daughters, more than two, they get two-thirds of what he leaves. If there is only one, she gets one-half. As for the parents, each gets one-sixth of what he leaves, if he had children. If he had no children, and his parents inherit from him, his mother gets one-third. If he has siblings, his mother gets one-sixth. After fulfilling any bequest and paying off debts. Your parents and your children—you do not know which are closer to you in welfare. This is God's Law. God is Knowing and Judicious
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Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth, after any bequest he [may have] made or debt. Your parents or your children - you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah . Indeed, Allah is ever Knowing and Wise
God instructs you concerning your children; to the male the like portion of two females, and if there are women above two, then for them two thirds of what he leaves; and if there is one, then to her a half; and to his parents to each one of the two the sixth of what he leaves, if he has a child; and if he has no child, and his parents inherit, then a third to his mother, and if he has siblings, then to his mother a sixth, after payment of the bequest he bequeaths or debt. Your parents and your children, you do not know which of them is nearer to you in usefulness, an ordinance from God. Indeed, God is knowing, wise.
God (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by God; and God is All-knowing, Al- wise
Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise
۞ وَلَكُمۡ نِصۡفُ مَا تَرَكَ أَزۡوَ ٰجُكُمۡ إِن لَّمۡ یَكُن لَّهُنَّ وَلَدࣱۚ فَإِن كَانَ لَهُنَّ وَلَدࣱ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكۡنَۚ مِنۢ بَعۡدِ وَصِیَّةࣲ یُوصِینَ بِهَاۤ أَوۡ دَیۡنࣲۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكۡتُمۡ إِن لَّمۡ یَكُن لَّكُمۡ وَلَدࣱۚ فَإِن كَانَ لَكُمۡ وَلَدࣱ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكۡتُمۚ مِّنۢ بَعۡدِ وَصِیَّةࣲ تُوصُونَ بِهَاۤ أَوۡ دَیۡنࣲۗ وَإِن كَانَ رَجُلࣱ یُورَثُ كَلَـٰلَةً أَوِ ٱمۡرَأَةࣱ وَلَهُۥۤ أَخٌ أَوۡ أُخۡتࣱ فَلِكُلِّ وَ ٰحِدࣲ مِّنۡهُمَا ٱلسُّدُسُۚ فَإِن كَانُوۤا۟ أَكۡثَرَ مِن ذَ ٰلِكَ فَهُمۡ شُرَكَاۤءُ فِی ٱلثُّلُثِۚ مِنۢ بَعۡدِ وَصِیَّةࣲ یُوصَىٰ بِهَاۤ أَوۡ دَیۡنٍ غَیۡرَ مُضَاۤرࣲّۚ وَصِیَّةࣰ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِیمٌ حَلِیمࣱ ١٢
You inherit half of what your wives leave, if they have no children; if they have children, you inherit a quarter. [In all cases, the distribution comes] after payment of any bequests or debts. If you have no children, your wives’ share is a quarter; if you have children, your wives get an eighth. [In all cases, the distribution comes] after payment of any bequests or debts. If a man or a woman dies leaving no children or parents, but a single brother or sister, he or she should take one-sixth of the inheritance; if there are more siblings, they share one-third between them. [In all cases, the distribution comes] after payment of any bequests or debts, with no harm done to anyone: this is a commandment from God: God is all knowing and benign to all
For you is ½ of what left of your wives if they did not leave a child. If they had a child, then for you a 1/4th of what they left after fulfilling the term of their (last) will and the payment of debt. For your wives a 1/4th of what you have left if you did not leave a child. If you leave a child, then for them is 1/8th of what you have left behind, after fulfilling the terms of your (last) will and the payment of debt. If man or woman is testator having no parents and children or women but has a brother or a sister, then for each one of the 2 is a 1/6th. But if they are more than 2, then they shall share in a 1/3rd after fulfilling the terms of the (last) will and the payment of debt, without being harmful (no loss to anyone). This is the commandment from Allah. Allah is All-Knowing, Forbearing.
And ye will have half of that which your wives may leave, if they have no Child, but if they have a child then ye shall have one- fourth of that which they may leave, after paying a bequest they may have bequeathed or a debt. And they shall have one-fourth of that which ye may leaves if ye have no child; but if ye have a child then they will have one-eighth of that which ye may leave, after paying a bequest ye may have bequeathed or a debt. And if a man or a woman who leaveth the heritage hath no direct heirs but hath a brother or a sister, each of the twain will have a sixth; and if more than one, then they will have equal shares in one third after paying a bequest they may have bequeathed or a debt without prejudice: an ordinance this from Allah; and Allah Is Knowing, Forbearing
Your share in the property the wives leave behind is half if they die without an issue, but in case they have left children, then your share is one-fourth after the payment of legacies and debts; and your wife shall inherit one-fourth of what you leave at death if you die childless, if not, she will get one-eighth of what you leave behind after payment of legacies and debts. If a man or a woman should die without leaving either children or parents behind but have brother and sister, they shall each inherit one-sixth. In case there are more, they will share one-third of the estate after payment of legacies and debts without prejudice to others. This is the decree of God who knows all and is kind
(For the men) half of what your wives leave (inheritance) if they have no child is yours; but, if they have a child, one fourth of what remains after any bequest they may have made and debt they may have had... If (the men) have no children, then one fourth of what you leave behind is for your wives, but if you have children then one eighth of what remains after your bequest (according to Hadith narrations by Bukhari and Muslim the bequest should not exceed one third) and debt... But if a man or woman leaves no ascendants or descendants, but has a brother or a sister, for each one is one sixth... If he has more (siblings) then they share one third of what remains after any bequest or debt... This (division) should not be detrimental... This is an ordinance from Allah... Allah is the Aleem, the Halim.
You receive half of what your wives leave if they are childless. If they have children you receive a quarter of what they leave after any bequest they make or any debts. They receive a quarter of what you leave if you are childless. If you have children they receive an eighth of what you leave after any bequest you make or any debts. If a man or woman has no direct heirs, but has a brother or sister, each of them receives a sixth. If there are more than that they share in a third after any bequest you make or any debts, making sure that no one´s rights are prejudiced. This is an instruction from Allah. Allah is All-Knowing, All-Forbearing.
For you shall be a half of what your wives leave, if they have no children; but if they have children, then for you shall be a fourth of what they leave, after [paying off] any bequest they may have made or any debt [they may have incurred]. And for them [it shall be] a fourth of what you leave, if you have no children; but if you have children, then for them shall be an eighth of what you leave, after [paying off] any bequest you may have made or any debt [you may have incurred]. If a man or woman is inherited by siblings and has a brother or a sister, then each of them shall receive a sixth; but if they are more than that, then they shall share in one third, after [paying off] any bequest he may have made or any debt [he may have incurred] without prejudice. [This is] an enjoinment from Allah, and Allah is all-knowing, all-forbearing
And for you is a half of what your wives leave behind, if they have no children; but if they have a child, then you shall have one-fourth of what they leave behind – after deduction for any bequest they may have made and any debt (incurred by them). And for them is one-fourth of what you leave behind, if you have no children; but if you have a child, then they shall have one-eighth of what you leave behind – after deduction for any bequest you may have made and any debt (incurred by you). And if a man or a woman has no heir in the direct line, but has a brother or a sister (on the mother’s side), for him or her is one-sixth; but if there are two or more, then they shall be sharers in one-third – after deduction for any bequest that may have been made or debt; neither (bequest or debt) intending harm (to the rights of the heirs in such ways as declaring fictitious debts or bequeathing more than one-third of one’s estate). A commandment from God. God is All-Knowing (of all your intentions, actions, and outcomes), All-Clement (not hasty to punish the errors of His servants)
And for you is half of that which your wives leave behind, if they have no child; but if they have a child, then for you is one fourth of what they leave behind, after (the payment of) any bequest they may have bequeathed or (still more important) of any (of their) debt. And for them (- your wives) is one fourth of what you leave behind if you have no child; but if you leave a child, then, for them is an eighth of what you leave after (the payment of) any bequest you have bequeathed or (still more important) of any debt. And if there be a man or a woman whose heritage is to be divided and he (or she - the deceased) has no child and he (or she) has (left behind) a brother or a sister then for each one of the twain is a sixth; but if they be more than one then they are (equal) sharers in one third after the payment of any bequest bequeathed or (still more important) of any debt (provided such bequest made by the testator and the debt) shall be without (any intent of) being harmful (to the interests of the heirs). This is an injunction from Allah, and Allah is All-Knowing, Most Forbearing
And for you a half of what your wives leave, if they have no children; but if they have children, then for you of what they leave a fourth, after any bequest they may bequeath, or any debt. And for them a fourth of what you leave, if you have no children; but if you have children, then for them of what you leave an eighth, after any bequest you may bequeath, or any debt. If a man or a woman have no heir direct, but have a brother or a sister, to each of the two a sixth; but if they are more numerous than that, they share equally a third, after any bequest he may bequeath, or any debt not prejudicial; a charge from God. God is All-knowing, All-clement
And half of what your wives leave is for you if they do not have a child, and if they have a child then one quarter of what they leave is for you, after fulfilling any will that they have instructed and paying off any debts. And one quarter of what you leave is for them if you do not have a child, and if you have a child then one eighth of what you leave is for them, after fulfilling the will that you have instructed and paying off any debts. And if a man or a woman who is to be inherited from has no direct heir and he has a brother or a sister, for each one of them is one sixth, and if more than that, then they all share in a third, after fulfilling the will that he has instructed and paying off any debts without causing any loss. This is an instruction from God, and God is Knowledgeable and patient.
If a woman dies, her debt should be paid and her wishes (up to 1/3rd of what she leaves behind) should be honored. The husband, then will inherit half of what the wife leaves behind, if she does not have any children. If she has any children, the husband then will get 1/4th of the inheritance. The wife will get 1/4th of what man leaves behind, if there is no children. If there are children involved, the wives will get 1/8th of what is left behind. If a man or woman leaves a property to be inherited, by neither parents nor off springs, and he/she has a brother or sister, each will receive 1/6ht but if there are more than two brothers or sisters, they will share 1/3rd. This is God’s law; God is indeed the Most Knowledgeable and Generous
In what your wives leave, your share is a half, if they leave no child, but if they leave a child, you get a fourth, after payment of estate tax and debt. In what you leave, their share is a fourth, if you leave no child, but if you leave a child, they get an eighth, after payment of estate tax and debt. If the male or female whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth, but if more than two, they share in a third, after payment of estate tax and debt, so that no loss is caused to anyone. This is ordained by God, and God is All Knowing, Most Understanding
And youpl get one-half of what your spouses have left if they have no children. Yet if they have children, then you get one-fourth of what they have left, after (fulfilling) any bequest they may bequeath and (paying off) any debt. And they get one-fourth of what you have left if you have no children. Yet if you have children, then they get one-eighth of what you have left, after (fulfilling) any bequest you may bequeath and (paying off) any debt. And if a man or a woman is to be inherited by a non-lineal heir while having a brother or sister, then each of them gets one-sixth. But if they are more than that, then they share one-third, after (fulfilling) any bequest that may be bequeathed and (paying off) any debt, without any harm (to anyone). (This is) an injunction from Allah, for Allah is All-Knowing, Clement.
And ye shall have half of what your wives leave, if they have no son; but if they have a son, then ye shall have a fourth of what they leave, after payment of the bequests they bequeath or of their debts. And they shall have a fourth of what ye leave, if ye have no son; but if ye have a son, then let them have an eighth of what ye leave, after payment of the bequest ye bequeath and of your debts. And if the man's or the woman's (property) be inherited by a kinsman who is neither parent nor child, and he have a brother or sister, then let each of these two have a sixth; but if they are more than that, let them share in a third after payment of the bequest he bequeaths and of his debts, without prejudice, - an ordinance this from God, and God is knowing and clement
And from what your wives leave, half is for you if they do not have any child; or if they have a child for you is a fourth of what they leave, after any will they may have made or debt to be paid; and to the women is a fourth of what you leave behind, if you do not have any child; or if you have a child then an eighth of what you leave behind, after any will you may have made, or debt to be paid; and if a deceased does not leave behind a mother, father or children but has a brother or a sister through a common mother, then to each of them a sixth; and if they (brothers and sisters) are more than two, then they shall all share in a third, after any will that may have been made or debt to be paid, in which the deceased has not caused a loss (to the heirs); this is the decree of Allah; and Allah is All Knowing, Most Forbearing
And for you is half of that which your wives bequeathed if they have no child but if they have one or more children, then for you is the quarter of that which they [wives] bequeathed; after any bequest they might have made or any debt [they might have incurred]. And for them [the wives] is the quarter of what you have bequeathed if you have no child but if you have [one or more] children, then for them [wives] is one eights from what you bequeathed; after any bequest you might have made or debt [you might have incurred]. But if there is man or a women inherited with a Kalala [an individual with no direct progeny and no direct parents] while he has a brother or sister then for each of them is one-sixth and if they are more than that [two], then they are partners in one third; after any bequest he might have made or any debt [he might have incurred] not seeking any unfair dealing; a testament from Allah and Allah is All-knowing, All-magnanimous.
Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid. They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid. And if a man or woman's substance be inherited by a distant relation, and he or she have a brother or sister; each of them two shall have a sixth part of the estate. But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts, without prejudice to the heirs. This is an ordinance from God: And God is knowing and gracious
And you shall have half of what your wives leave, if they have no child; but if they have a child, then you shall have a fourth of what they leave, after payment of any bequests or debts. And they shall have a fourth of what you leave, if you have no chi
For you half of what your wives leave if they have no child. If they have a child, a quarter of what they leave shall be yours after any bequest she had bequeathed, or any debt. And for them (the females) they shall inherit one quarter of what you leave if you have no child. If you have a child, they shall inherit one eighth, after any bequest you had bequeathed, or any debt. If a man or a woman have no direct heirs, but have a brother or a sister, to each of the two a sixth. If they are more than that, they shall equally share the third, after any bequest that he had bequeathed or any debt without harm. This is an obligation from Allah. He is the Knower, the Clement
Half of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts. And your wives shall have a fourth part of what ye leave, if ye have no issue; but if ye have issue, then they shall have an eighth part of what ye leave, after paying the bequests ye shall bequeath, and debts. If a man or a woman make a distant relation their heir, and he or she have a brother or a sister, each of these two shall have a sixth; but if there are more than this, then shall they be sharers in a third, after payment of the bequests he shall have bequeathed, and debts, Without loss to any one. This is the ordinance of God, and God is Knowing, Gracious
And for you is half what your marital partners leave when there is no child for those women. But if there is for those women a child then for you (the share is) one fourth out of what those women left. (All this distribution process shall commence) after the (fulfillment of) bequeathal those women bequeath about it or (the complete payment of) any debt (which is to the credit of these women). And for those (wives, the share is) one fourth out of what you (husbands) left, if (there) is not to you a child. But if (there) is to you a child then for those (wives the share is) one eighth out of what you left. (All this distribution process shall commence) after the (fulfillment of) bequeathal (which) you (husbands) bequeath about it or (the complete payment of) any debt (which is to your credit). And if the man who leaves inheritance happens to be Al-Kalalah or (even when it is not man but) a woman, and for that is a brother or a sister, then for each one of the two (the share is) one sixth. But if they (i.e., brother or sister; or brothers and sisters together) happened to be more than this, then they (together are) share holders in one third after the (fulfillment of) bequeathal which was bequeathed about it or (the payment of) any debt (to the credit of the deceased) — without (intention of) damage (to any one) — a bequeathal coming (direct) from Allah. And Allah is All-Knowing, Most-Forbearing. [The formula applicable to Al-Kalalah if there is no child, appears in the last verse of this Surah. There the shares applicable to the brother and sister get increased due to the absence of the offspring; and ‘the male getting double of the female’ also becomes applicable. Thus the Book of Allah itself gives the definition of the word Al-Kalalah. It means a person who has no ascendants and no marital partner.]
And for you is a half of what your spouses left if they be with no child. Then, if they (f) had a child, then, for you is a fourth of what they (f) left. This is after any bequest which they bequeath or any debt. And for them (f) a fourth of what you left if you be with no child. And if you had a child, then, for them (f) is an eighth of what you left. This is after any bequest which you bequeath or any debt. And if a man would have no direct heirs, or a woman, but indirect heirs, and has a brother or sister, then, for each one of them (f), a sixth. Then, if there would be more than that, then, they would be ascribed associates in a third. This is after any bequest which is bequeathed or any debt without being one who presses the heirs. This is the enjoinment from God. And God is Knowing, Forbearing.
You [husbands] shall inherit one-half of what your wives leave if they have left no children. If they have left children, then you will have one-fourth of what they leave. This is after bequests are made and debts are paid. (Your widows) shall have one-fourth of what you leave if you have left no children. If you have left children, then they will have one-eighth of what you leave. This is after bequests are made and debts are paid. If a man or woman has no parent or child, but has a brother or sister, each of two shall inherit one-sixth. If there are more than two, they will share one-third. This is after bequests are made and debts are paid. No harm should be done. Allah gives this regulation. Allah is the All-knowing, Most Tolerant.
You shall inherit one half of your wives' estate if they leave no child, but if they leave behind a child then you will get one fourth of their estate, after fulfilling the terms of their last will and the payment of debts. Your wives shall inherit one fourth if you leave no child behind you; but if you leave a child, then they shall get one-eighth of your estate; after fulfilling the terms of your last will and the payment of debts. If a man or a woman leaves neither ascendant nor descendants but has left a brother or a sister, they shall each inherit one sixth, but if they are more than two, they shall share one third of the estate; after fulfilling the terms of the last will and the payment of debts, without prejudice to the rights of the heirs. Thus is the commandment of Allah. Allah is Knowledgeable, Forbearing
And to you belongs half of whatever has been left behind by your wives if they die childless; but if they have any children then to you belongs a fourth of what they have left behind, after payment of the bequest they might have made or any debts outstanding against them. And to them belongs a fourth of what you leave behind, if you die childless; and if you have any child then to them belongs one-eighth of what you have left behind, after the payment of the bequest you might have made or any debts outstanding against you. And if the man or woman has no heir in the direct line, but has a brother or sister, then each of these shall inherit one-sixth; but if they are more than two, then they shall inherit one-third of the inheritance, after the payment of the bequest that might have been made or any debts outstanding against the deceased, providing that the bequest causes no injury. This is a commandment from Allah; Allah is All-Knowing, All-Forbearing
And yours is half of what your wives leave if they have no child; but if they have a child, your share is a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and theirs is the fourth of what you leave if you have no child, but if you have a child, their share is the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt. And if a man or a woman, having no children leaves property to be inherited and he (or she) has a brother or a sister, then for each of them is the sixth; but if they are more than that they shall be sharers in the third after (payment of) a bequest that may have been bequeathed or a debt not injuring (others). This is an ordinance from Allah: and Allah is Knowing, Forbearing
And for you half of what your wives leave behind if they have no child, but if they have a child then for you is one fourth of what they leave behind, after fulfilling the directions of the deceased with which they had directed or (payment of ) loan (which they left unpaid); and for the (wives) one fourth of what you leave behind if you have no child, but if you have a child then for them is one eighth of what you leave behind after fulfilling the directions with which you had directed or (payment of ) loan (which you left unpaid). And if a man or a woman whose (property) is to be inherited, has neither ascendants nor descendants and he/she has a brother or sister then to each one of the two one sixth, but if there are more than that then they are sharers in one third after fulfilling the directions of the deceased with which he had directed or (payment of) loan (which he/she left unpaid) without harming; (this is a ) direction from Allah and Allah is Knowing, Clement (Kind). one fourth of what you leave behind if you have no child, but if you have a child then for them is one eighth of what you leave behind after fulfilling the directions with which you had directed or (payment of ) loan (which you left unpaid). And if a man or a woman whose (property) is to be inherited, has neither ascendants nor descendants and he/she has a brother or sister then to each one of the two one sixth, but if there are more than that then they are sharers in one third after fulfilling the directions of the deceased with which he had directed or (payment of) loan (which he/she left unpaid) without harming; (this is a ) direction from Allah and Allah is Knowing, Clement (Kind).
And, for you, half of what your wives leave behind, if they have no child; and if they have any child, then for you a quarter of what they leave behind, after making a provision for any will that they might have made, or for any outstanding loan. And for them a quarter, if you have no child; and if you have a child, then for them an eighth of what you leave behind, after making a provision for any will that you may make, or for any outstanding loan. And if the deceased man has left neither parents nor children behind, and he has a brother or a sister, then for either of them a sixth; and if there are more than these, they all share a third; after making a provision for any will that the deceased might have made, or for any outstanding loan, causing thereby no harm to anyone. This is a bequest from Allah. And Allah knows, and He cares. to
And for you, the share in the property your wives leave is one half, provided they have no children. In case they have offspring, then there is one-fourth of inheritance for you, (that too) after (the fulfilment of) the will that may have been made or after (the payment of) debt. And the share of your wives in the assets you leave is one-fourth, provided you have no children. But if you have children, then their share in your inheritance is one-eighth, after (the fulfilment of) the will made pertaining to (the inheritance) or the payment of (your) debt. In the case of a man or a woman who leaves neither parents nor children, but who has a brother or a sister (on the mother’s side i.e., a uterine brother or a sister), there is a one-sixth share for each of the two. But if they are more than that, they all will be sharers in one-third. (This division shall also be accomplished) after the will which is made without any prejudice towards the heirs or after the (payment) of debt. This is a command from Allah, and Allah is All-Knowing, Most Forbearing
And for you is half of what your wives leave behind if they have no children; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman has no one, but has a brother or sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate
And for you is half of what your wives leave behind if they have no child; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman who is being inherited has no ascendants, but has a brother or a sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate.
And for you is half from your wives of what is left behind, if they have no child; however, if they have a child, then to you is one quarter of what is left behind. All after a will is carried through or a debt. And to them is one quarter of what is left behind, if you have no child; however, if you have a child, then to them is one eighth of what is left behind. All after a will is carried through or a debt. And if a man or a woman who is being inherited has no dependents, but has a brother or a sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, to avoid causing harm. A dispensation from God, and God is Knowledgeable, Compassionate.
And for you (P) half (of) what your (P) spouses/wives left, if (there) was/is not for them (F) a child, so if (there) was/is for them a child, so for you (P) the quarter from what they (F) left from after a bequest/will they (F) bequeath/direct with it or a debt, and for them (F) the quarter from what you (P) left, if (there) was not for you (P) a child, so if (there) was for you (P) a child, so for them (F) the eighth from what you (P) left from after a bequest/will you (P) bequeath/direct with it or a debt, and if (he) was/is a man to be inherited without a child or father or a woman (wife), and for him (is) a brother, or a sister, so for each one from them (B) the sixth, so if they were more than that, so they are partners in the third, from after a bequest/will is bequeathed/directed with it or a debt not harming, (a) direction/command from God, and God (is) knowledgeable clement. (NOTICE THAT SOME TRANSLATIONS MISTRANSLATED THE TERM IN THE PRECEDING VERSE BY OMITTING WIVES IN THE DEFINITION
And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [the deduction of] any bequest they may have made, or any debt [they may have incurred]. And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after [the deduction of] any bequest you may have made, or any debt [you may have incurred]. And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall share in one-third [of the inheritance], after [the deduction of] any bequest that may have been made, or any debt [that may have been incurred], neither of which having been intended to harm [the heirs]. [This is] an injunction from God: and God is all-knowing, forbearing
And for you is a half of whatever your spouses have left, in case they have no children; (yet) in case they have children, then for you is the fourth of whatever they have left, (only) after any bequest they may have bequeathed, (Literally: enjoined) or any debt. And for them is a fourth of whatever you have left, in case you have no children; yet in case you have children, then they have an eighth of whatever you have left, (only) after any bequest you may have bequeathed, or any debt. And in case a man or a woman has no heir direct, and has a brother or a sister, then to each one of the two is the sixth; yet in case they are more numerous than that, then they shall be sharers in the third, (only) after any bequest may have been bequeathed, or any debt, without harming (others). (This is) an injunction from Allah; and Allah is Ever-Knowing, Ever-Forbearing
And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother's side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent
If your wives die without any surviving children, you will inherit half of their legacy. If they have children, you will inherit one-fourth of their legacy after the debts and things bequeathed have been excluded from the legacy. After the payment of debts and things bequeathed have been excluded from the legacy, your wives will inherit one-fourth of your legacy if you have no surviving children. If you leave a child, they will inherit one eighth of your legacy. If the deceased, either male or female, has no surviving heirs such as parents or children but has a brother or a sister, the brother or sister will each inherit one-sixth of the legacy. If there are more than just a brother or a sister, they will share one-third of the legacy. This is after the payment of any debts and things bequeathed have been excluded from the legacy, so that no one will be caused to suffer any loss. It is a guide from God, the All-knowing and Forbearing
For you there is one-half of what your wives leave behind, in case they have no child. But, if they have a child, you get one-fourth of what they leave, after (settling) the will they might have made, or a debt. For them (the wives) there is one-fourth of what you leave behind, in case you have no child. But, if you have a child, they get one eighth of what you leave, after (settling) the will you might have made, or a debt. And if a man or a woman is Kalalah (i.e. has neither parents alive, nor children) and has a brother or a sister, then each one of them will get one-sixth. However, if they are more than that, they will be sharers in one-third, after (settling) the will that might have been made, or a debt, provided that the will must not be intended to harm anyone. This is a direction from Allah. Allah is All-Knowing, Forbearing
Your share is half of what your wives leave if they have no children. But if they have a child, then your share is one fourth of what they leave, after the payment of legacies and debts. The wives will have fourth if you leave no child. But if you leave a child, then their share is eighth of what you leave, after the payment of legacies and debts. If a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then each one of them will have sixth. If there are more than two, they will be sharers in the third, after the payment of legacies and debts, as long as there is no loss is caused to any one. This is a commandment from Allâh. He is All-knowing, Most Forbearing.
Your share is half of what your wives leave behind, provided they have no child. If they have children, then your share is a quarter of what they leave behind, after paying off any legacy bequeathed, and debt incurred. Your widows´ share is a quarter of what you leave behind, provided you have no children. But if you have children, then their share is an eighth of what you leave behind, after paying off any legacy bequeathed, and debt incurred. If the deceased _ man or woman _ is not survived by any children or parent, but has a brother and a sister, then each of them would inherit a sixth. Should there be more than two (siblings), then they shall share equally in a third, after paying any legacy bequeathed, and debts incurred. (Let there be) no harm (to the heirs). These are instructions from Allah! And Allah is all-Aware, and the most Forbearing
Your share is half of what your wives leave if they have no children. But if they have a child, then your share is one fourth of what they leave, after the payment of legacies and debts. The wives will have fourth if you leave no child. But if you leave a child, then their share is eighth of what you leave, after the payment of legacies and debts. If a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then each one of them will have sixth. If there are more than two, they will be sharers in the third, after the payment of legacies and debts, as long as there is no loss is caused to any one. This is a commandment from Allâh. He is All-knowing, Most Forbearing.
a) And you have a rightful claim to half what your wives have left if they have no child
Half of what your wives leave behind is yours, provided they had no children; if they had children, then a quarter of their estate is yours. This is calculated after settling any bequest or debt. Wives shall receive a quarter of what you leave behind, if you had no children; but if you had children, then wives will get an eighth of what you leave behind. This is calculated after settling any bequest you have made or any debt. If a man or a woman’s only heir is a distant relative who has a brother or a sister, then each one of them shall receive a sixth; but if they are more than two, then they shall be partners in one third. This is calculated after settling any bequest or debt, if the bequest is not detrimental. This is a command from Allah. Allah is the Knower, the Gentle
You will inherit half of what your wives leave if they are childless. But if they have children, then ˹your share is˺ one-fourth of the estate—after the fulfilment of bequests and debts. And your wives will inherit one-fourth of what you leave if you are childless. But if you have children, then your wives will receive one-eighth of your estate—after the fulfilment of bequests and debts. And if a man or a woman leaves neither parents nor children but only a brother or a sister ˹from their mother’s side˺, they will each inherit one-sixth, but if they are more than one, they ˹all˺ will share one-third of the estate—after the fulfilment of bequests and debts without harm ˹to the heirs˺. ˹This is˺ a commandment from Allah. And Allah is All-Knowing, Most Forbearing.
And for you is half of what your wives leave behind if they do not have children, and if they have children, then for you is a fourth of what they leave behind after any will they have made or debt, and theirs is a fourth of what you leave behind if you have no children, and if you have children, then theirs is an eighth of what you leave behind after any will you have made or debt; and if a man or woman leaves inheritance without parents or children and has a brother or sister, then for each of them is a sixth, and if there are several of them, then they share in a third after any will which has been made or debt, without causing harm, a prescriptive inheritance from Allah, and Allah is knowledgeable and lenient.
And you shall inherit the half of your wives‘ estate if they die childless. If they leave children, a quarter of their estate shall be yours after payment of any legacy they may have bequeathed or any debt they may have owed. Your wives shall inherit one quarter of your estate if you die childless. If you leave children, they shall inherit one-eighth of your estate, after payment of any legacy you may have bequeathed or any debt you may have owed. If a man or a woman leave neither children nor parents and have a brother or a sister, they shall each inherit one-sixth. If there be more, they shall equally share the third of the estate, after payment of any legacy he may have bequeathed or any debt he may have owed, without prejudice to the rights of the heirs. That is a commandment from God. God is all-knowing, and gracious
You get half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. All this, after fulfilling any will they had left, and after paying off all debts. They get one-fourth of what you leave behind, if you had no children. If you had children, they get one-eighth of what you bequeath. All this, after fulfilling any will you had left, and after paying off all debts. If the deceased man or woman was a loner, and leaves two siblings, male or female, each of them gets one-sixth of the inheritance. If there are more siblings, then they equally share one-third of the inheritance. All this, after fulfilling any will, and after paying off all debts, so that no one is hurt. This is a will decreed by GOD. GOD is Omniscient, Clement.
You will inherit one-half of what your wives leave, provided they have no children. If they had a child, then you will have one-quarter of what they leave behind, [this should take place] after payment of any will is carried through or debts. Your widows will have one-quarter of what you leave behind, provided you have no child. If there is a child, the widow will receive one-eighth of what you leave behind. [This should take place] after payment of any will is carried through or debts.If a man or a woman has no direct heir, but has a brother or sister, then each of these two will inherit one-sixth; but if there are more than two, then they will share in one-third [of the inheritance]. [This should take place] after payment of any will or debts, with no harm done to anyone. This is a commandment from God. He is All-knowing and Clement.
You will inherit one-half of what your wives leave, provided they have no children. If they had a child, then you will have one-quarter of what they leave behind, [this should take place] after payment of any will is carried through or debts. Your widows will have one-quarter of what you leave behind, provided you have no child. If there is a child, the widow will receive one-eighth of what you leave behind. [This should take place] after payment of any will is carried through or debts. If a man or a woman has no direct heir but has a brother or sister, then each of these two will inherit one-sixth; but if there are more than two, then they will share in one-third [of the inheritance]. [This should take place] after payment of any will or debts, with no harm done to anyone. This is a commandment from God. He is All-knowing and Clement.
And for you one-half from what your spouse quits, if they had no progeny. So, if they had progeny, So you get one-fourth from what they quit. After a will they were enjoining it or debts. And they have one-fourth from what you quit, if you have no progeny. So, if you have progeny, So they get one-eighth of what you quit. After a will you were enjoining it or debts. And if a man inherits who has (neither parents nor children) or woman, and has a brother or sister, so each of them gets one-sixth. So, if they are more than that. So, they share one-third. After a will he enjoins with it or debts, without any harm. This is a will from Allah. And Allah is Knowledgeable, A Clement.
And you will have half of what your wives leave, if they have no child. But if they have a child, then you shall have a fourth of what they leave after (the payment of) any bequest they may have bequeathed or a debt; and they shall have a fourth of what you leave if you have no child, but if you have a child, then they shall have an eighth of what you leave after (the payment of) a bequest you may have bequeathed or a debt. And if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have a sixth, but if they are more than that, they shall be sharers in a third after (the payment of) any bequest that does not harm (others) . (This is) an ordinance from Allah, and Allah is Knowing, Forbearing
You shall inherit one-half of what your wives leave behind, provided that they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [deducting] any bequest they may have made or any outstanding debt. And they (i.e. your widows) shall inherit one-quarter of what you leave behind, provided that you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after [deducting] any bequest you may have made or any outstanding debt. If a man or a woman has no heir in the direct line, but has a brother or a sister, then each of them shall inherit one-sixth; but if there be more, then they shall share in one-third, after [deducting] any bequest which may have been made or any outstanding debt, neither of which having been intended to harm [the heirs]. This is a commandment from God; and God is All- Knowing, Gracious.
Additionally: If a couple had no children, the husband gets half of what the wife leaves behind. If they had children, the husband gets one-fourth. If they had no children, then the wives get one-fourth of what the husband leaves behind. If they had children then the wife gets one-eighth. If a man or a woman, whose inheritance is in question, was a loner, in the sense of leaving behind no ascendants or descendants, but leaves behind a sister and a brother, each of them gets one-sixth of the inheritance. If there are more than two siblings, they equally share one-third of the inheritance. For a deceased who has no living parents, see (4:176), (4:177) The above applies after fully satisfying the will, and after paying of all debts, so that no one's rights are infringed upon. This is the Will decreed by Allah who is All-Knowing, Clement
And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing
And you shall half of that which your wives leave, if they have no child; but if they have a child, then you shall have a fourth of that which they leave, after the payment of any bequests they may have bequeathed or of debts. And they shall have a fourth of that which you leave, if you have no child; but if you have a child, then they shall have an eighth of that which you leave, after the payment of any bequests you may have bequeathed or of debt. And if there be a man or a woman whose heritage is to be divided and he or she has neither parent nor child, and he or she has a brother and a sister, then each one of them shall have a sixth. But if they be more than that, then they shall be equal sharers in one-third, after the payment of any bequests which may have been bequeathed or of debt. And all this shall be without intent to cause injury to anyone. This is an injunction from ALLAH and ALLAH is Wise, Forbearing
And unto you a half of what your wives leave, if they have no child, but if they have a child, then unto you a fourth of what they leave, after paying any bequest they may have bequeathed or any debt. And unto them a fourth of what you leave if you have no child, but if you have a child, then unto them an eighth of what you leave, after paying any bequest you may have bequeathed or any debt. If a man or woman leaves no direct heir, but has a brother or sister, then unto each of the two a sixth; but if they are more than two, they share equally a third, after paying any bequest he may have bequeathed or any debt, without harm to anyone—a duty ordained by God, and God is Knowing, Clement
In that which your wives leave, your share is a half, if they leave no child; But if they leave a child, you get a fourth of what they leave; After payment of legacies or debts. In that which you leave, their share is a fourth, if you leave no child; If you leave a child, they get an eighth; After payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither parents nor children, but has left a brother or a sister, each one of the two gets a sixth; But if more than two, they share in a third; After payments of legacies or debts; So that no loss is caused (to anyone). It is thus ordained by Allah; And Allah is Always All Knowing (Aleem), Most Forbearing (Haleem)
You get half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave behind, after fulfilling any will or debt. They get a fourth of what you leave behind if you have no children. If you have children, they get one-eighth of what you leave behind, after fulfilling any will or debt. If a man or woman leaves neither parents nor children, but has a brother or sister, each of them gets a sixth. If there are more siblings, they share a third, after fulfilling any will or debt. Without causing harm. A command from God. And God is All-Knowing, Most Forbearing.
You get one-half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. After fulfilling any bequest and paying off debts. They get one-fourth of what you leave behind, if you have no children. If you have children, they get one-eighth of what you leave. After fulfilling any bequest and paying off debts. If a man or woman leaves neither parents nor children, but has a brother or sister, each of them gets one-sixth. If there are more siblings, they share one-third. After fulfilling any bequest and paying off debts, without any prejudice. This is a will from God. God is Knowing and Clement
Not available
And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment [caused]. [This is] an ordinance from Allah , and Allah is Knowing and Forbearing
And for you half of what your wives leave, if they have no child; but if they have a child, then for you of what they leave a fourth, after payment of the bequests they bequeath or of their debts. And for them a fourth of what you leave, if you have no child; but if you have a child, then for them of what you leave an eighth, after payment of the bequest you bequeath and of your debts. If a man or a woman has no heir direct, but has a brother or a sister, then to each of the two a sixth; but if they are more numerous than that, then they share equally in a third, after payment of the bequest he bequeaths and of his debts, without prejudice, an ordinance from God, and God is knowing, clement.
In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, t hey get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by God; and God is All-knowing, Most Forbearing
In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing
تِلۡكَ حُدُودُ ٱللَّهِۚ وَمَن یُطِعِ ٱللَّهَ وَرَسُولَهُۥ یُدۡخِلۡهُ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَاۚ وَذَ ٰلِكَ ٱلۡفَوۡزُ ٱلۡعَظِیمُ ١٣
These are the bounds set by God: God will admit those who obey Him and His Messenger to Gardens graced with flowing streams, and there they will stay- that is the supreme triumph
These are limits (set by) Allah and whoever obeys Allah and His Messenger (Muhammad), will be admitted to gardens under them the rivers flow (Paradise) to abide therein, and that will be the great success
These are the statutes of Allah, and whosoever obeyeth Allah and His apostle, him He shall cause to enter the Gardens whereunder rivers flow, as abiders therein; and that is an achievement mighty
These are the limits set by God, and those who follow the commandments of God and the Prophet, will indeed be admitted to gardens with streams of water running by, where they will for ever abide; and this will be success supreme
These are boundaries set by Allah. Whoever follows Allah and His Rasul, He will admit them into Paradises underneath which rivers flow. Now, that is a great liberation.
These are Allah´s limits. As for those who obey Allah and His Messenger, We will admit them into Gardens with rivers flowing under them, remaining in them timelessly, for ever. That is the Great Victory.
These are Allah’s bounds, and whoever obeys Allah and His Apostle, He shall admit him to gardens with streams running in them, to remain in them [forever]. That is the great success
These are the bounds set by God. Whoever obeys God and His Messenger (by remaining within these bounds), God will admit him into Gardens through which rivers flow, abiding therein. That is the supreme triumph
These are the limits (of the law imposed) by Allah, and who obeys Allah and His Messenger He will admit them into Gardens served with running streams; therein they shall abide for ever; and that is a great achievement
Those are God's bounds. Whoso obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, therein dwelling forever; that is the mighty triumph
These are limits set by God, and whoever obeys God and His messenger, He admits him into gardens which rivers flow through them remaining in there forever, and this is the great victory.
The above mentioned are the laws of God. Whoever obeys God and His messenger will end up in paradise where rivers flow in its gardens. This is indeed “real” achievement
Those are limits set by God. Those who follow God and His messenger will be admitted to gardens with rivers flowing beneath, to live therein, and that will be their greatest achievement
These are the limits of Allah. And whoever obeys Allah and His Messenger—He enters him into Gardens beneath which rivers flow, abiding therein, and that is the great triumph.
These be God's bounds, and whoso obeys God and the Apostle He will make him enter into gardens beneath which rivers flow, and they shall dwell therein for aye;- that is the mighty happiness
These are the limits of Allah; and whoever obeys Allah and His Noble Messenger - Allah will admit him into Gardens beneath which rivers flow - abiding in it forever; and this is the great success
Those are the boundaries of Allah and whoever obeys Allah and His messenger, He will make him enter gardens beneath which the rivers flow to abide therein forever and that is the success the most magnificent.
These are the statutes of God. And whoso obeyeth God and his apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein for ever; and this shall be great happiness
These are the limits of Allah, and whoever obeys Allah and the Messenger He will make him enter into gardens beneath which rivers flow, and they shall dwell therein for ever; that is the great success
Such are the Bounds of Allah. He who obeys Allah and His Messenger, He will admit him to Gardens underneath which rivers flow. That is a great wining
These are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness
These are the limits (imposed by) Allah and whosoever obeys Allah and His Messenger — He will admit him to Gardens, flow underneath them, rivers. (He will keep them) dwellers therein. And this is the great achievement
These are the ordinances of God. And whoever obeys God and His Messenger, He will cause to enter Gardens beneath which rivers run, ones who will dwell in them forever. And that is the winning the sublime triumph.
These are the regulations of Allah. Whoever obeys Allah and His messenger will be admitted to gardens with underground rivers, where they will live forever. That is the biggest achievement!
These are the limits set by Allah: those who obey Allah and His Messenger will be admitted to paradise, in which rivers flow, to live therein forever, and that is the Great Achievement
These are the bounds set by Allah. Allah will make the man who obeys Allah and His Messenger enter the Gardens beneath which rivers flow. He will abide there for ever. That is the mighty triumph
These are Allah’s limits. And whoever obeys Allah and His Messenger, He will admit him to Gardens wherein flow rivers, to abide in them. And this is the great achievement
Those are the limits of Allah so whoever obeys Allah and His messenger, He will make him to enter gardens beneath which rivers flow, for staying therein and that is a great achievement.
These are Allah's laws. And Allah will admit the one, who obeys Him and His Messenger, into Gardens with rivers flowing underneath, to dwell therein forever. And that will be the highest success
These are the limits set by Allah. And the one who obeys Allah and His Messenger (blessings and peace be upon him), He (Allah) will admit him to the Gardens beneath which rivers flow. They shall reside therein forever, and this is a great achievement
These are God's limits, and whoever obeys God and His messenger, He will admit him to gardens with rivers flowing beneath, eternally abiding therein. This is the greatest victory
These are the boundaries of God, and whoever obeys God and His messenger, He will admit him to estates with rivers flowing beneath them, abiding therein. This is the great triumph.
These are the boundaries of God, and whoever obeys God and His messenger, He will admit him to estates with rivers flowing beneath them, abiding therein. This is the great triumph.
Those are God's limits/boundaries and who obeys God and His messenger, He makes him to enter treed gardens, the rivers flow from beneath it, immortally in it, and that (is) the great, the success/triumph
These are the bounds set by God. And whoever pays heed unto God and His Apostle, him will He bring into gardens through which running waters flow, therein to abide: and this is a triumph supreme
Those are the bounds of Allah; and whoever obeys Allah and His Messenger, He will cause him to enter Gardens from beneath which Rivers run, eternally (abiding) therein; and that is the magnificent triumph
These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success
These are the laws of God. Whoever obeys God and His Messenger will be admitted to the gardens wherein streams flow and wherein they will live forever. This is the greatest triumph
These are the limits set by Allah. Whoever obeys Allah and His Messenger, He will admit him to gardens beneath which rivers flow, where he will live forever. That is a great success
These are the limits (rules & laws) set by Allâh. Whoever obeys Allâh and His ‘Messenger’ will be admitted by Him into gardens with rivers flowing beneath. They will remain therein forever. This is the most ultimate success and the supreme one.
These are the limits prescribed by Allah. Those who obey Allah, and His messenger, will indeed be ushered by Him into paradise _ with rivers running right through _ to live there forever. And that is the greatest achievement
These are the limits set by Allâh. Whoever yields to the (Commandments of) Allâh and to (what He has revealed to) His Messenger will be admitted by Him into gardens with rivers flowing beneath. And they will live therein. This is the most ultimate success and the supreme one.
These are the limiting provisions imposed by Allah, and whoever obeys Allah and His Messenger shall be a recipient of Allah's blessings; Allah shall welcome them into gardens of bliss beneath which rivers flow wherein they will have passed through nature to Eternity, and this is indeed a triumph supreme
These are the boundaries set by Allah. Anyone who obeys Allah and His Messenger will have gardens beneath which rivers flow, living in them forever; that is a great victory.
These ˹entitlements˺ are the limits set by Allah. Whoever obeys Allah and His Messenger will be admitted into Gardens under which rivers flow, to stay there forever. That is the ultimate triumph!
These are the limits of Allah, and who obeys Allah and His messengers, He will enter him into gardens through which rivers flow where they will remain, and that is the ultimate success.
Such are the bounds set by God. He that obeys God and His apostle shall be admitted by Him into Gardens watered by running brooks, wherein shall they abide for ever. That is the supreme triumph
These are GOD's laws. Those who obey GOD and His messenger, He will admit them into gardens with flowing streams, wherein they abide forever. This is the greatest triumph.
These are the bounds set by God. God will admit those who obey Him and His Messenger into Gardens with flowing rivers, and there they will stay. This is the ultimate victory.
These are the bounds set by God. God will admit those who obey Him and His Messenger into Gardens with flowing rivers, and there they will stay. This is the ultimate victory.
These are Allah’s limits and whoever obeys Allah and His Messenger, He will enter him paradises beneath which the rivers are running, immortals therein. And that is The Great Winning.
These are limits (set) by Allah; and whoso obeys Allah and His Messenger, He will admit him into gardens beneath which rivers flow, to abide therein forever; and this is the great success
These are the bounds set by God. Whoever obeys God and His Messenger, him will He admit into gardens through which running waters flow, there to dwell forever. That is the supreme triumph.
Protection of life, honor and property is the springboard of a vibrant social order. It is the pre-requisite for freedom, equality and character building to the point of self-actualization (4:24), (5:32), (13:24), (17:32), (38:52), (69:21), (89:27). Allah has drawn Boundaries of Law to help you safeguard this crucial pre-requisite. Those who refrain from trespassing these Boundaries are the ones who have obeyed the Divine System established by the Messenger. They shall be admitted to the everlasting Promised Garden that has all the aesthetic elegance that the human mind could ever imagine. That is the Supreme Success
These are Allah's limits, and whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement
These are the limits set by ALLAH; and whoso obeys ALLAH and HIS Messenger, HE will make him enter Gardens through which streams flow; Therein shall they abide; and that is a great triumph
Those are the limits set by God: whosoever obeys God and His Messenger, He will cause him to enter Gardens with rivers running below, abiding therein. And that is the great triumph
Those are limits set by Allah: Whosoever obey Allah and His Messenger (Muhammad) will be admitted to Gardens with rivers flowing beneath, to live in there (for ever) and that will be the Supreme achievement
These are the limits set by God. Whoever obeys God and His Messenger, He will admit him into gardens through which rivers flow, to dwell there eternally. That is the supreme triumph.
These are the bounds set by God. Whoever obeys God and His Messenger, He will admit him into Gardens beneath which rivers flow, to abide therein forever. That is the great attainment
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These are the limits [set by] Allah , and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment
Those are God's limits, and whoever obeys God and His messenger, He will make him enter into gardens beneath which rivers flow, therein dwelling forever; and that is the great success.
Those are limits set by God: those who obey God and His Apostle will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement
Those are limits set by Allah: those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement
وَمَن یَعۡصِ ٱللَّهَ وَرَسُولَهُۥ وَیَتَعَدَّ حُدُودَهُۥ یُدۡخِلۡهُ نَارًا خَـٰلِدࣰا فِیهَا وَلَهُۥ عَذَابࣱ مُّهِینࣱ ١٤
But those who disobey God and His Messenger and overstep His limits will be consigned by God to the Fire, and there they will stay- a humiliating torment awaits them
And whoever disobeys Allah and His Messenger (Muhammad), and transgresses His limits, He will admit them to fire, they will abide in it forever; and they will have a disgraceful punishment.
And whosoever disobeyeth Allah and His apostle, and transgresseth His statutes, him He shall cause to enter the Fire, as an abider therein; and unto him shall be a torment ignominous
Those who disobey God and the Prophet and exceed the bounds of law, will be taken to Hell and abide there for ever and shall suffer despicable punishment
And whoever rebels against Allah and His Rasul and transgresses his limits, He will admit them to fire to abide there forever. A degrading suffering he will have.
As for him who disobeys Allah and His Messenger and oversteps His limits, We will admit him into a Fire, to remain in it timelessly, for ever. He will have a humiliating punishment.
But whoever disobeys Allah and His Apostle, and transgresses the bounds set by Allah, He shall make him enter a Fire, to remain in it [forever], and there will be a humiliating punishment for him
But whoever disobeys God and His Messenger and exceeds His bounds, God will admit him into a Fire, to abide therein, and for him is a shameful, humiliating punishment
But whoso disobeys Allah and His Messenger and transgresses the limits imposed by Him He will make him enter Fire where he shall abide long, and for him is a humiliating punishment
But whoso disobeys God, and His Messenger, and transgresses His bounds, him He will admit to a Fire, therein dwelling forever, and for him there awaits a humbling chastisement
And whoever disobeys God and His messenger and violates His limits, He admits him into a fire remaining in there forever, and he will have a humiliating punishment.
Those who disobey God and his messenger [including those who write the “modern” laws which do not correspond to God’s laws] will end up in Hell to live in (forever) and be punished by its fire. This is indeed the worse painful punishment
But those who ignore God and His messenger and transgress His limits, will be admitted to a fire to live therein, and they will have a crushing punishment
But whoever disobeys Allah and His Messenger and oversteps His limits—He enters him into a fire wherein he abides, and for him is a demeaning punishment.
But whoso rebels against God and His Apostle, and transgresses His bounds, He will make him enter into fire, and dwell therein for aye; and for him is shameful woe
And whoever disobeys Allah and His Noble Messenger and crosses all His limits - Allah will put him in the fire (of hell), in which he will remain forever; and for him is a disgraceful punishment
And whoever disobeys Allah and His messenger and transgresses against His boundaries, He will make him enter a fire to abide therein forever and for him there will be a humiliating punishment.
But whoso disobeyeth God, and his apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein for ever, and he shall suffer a shameful punishment
But whoever rebels against Allah and His Messenger, and transgresses His bounds, He will make him enter into fire, and dwell therein for ever; and for him is shameful woe
And he who disobeys Allah and His Messenger and transgresses His Bounds, He will admit him to a Fire and shall live in it for ever. For him, there is a humiliating punishment
And whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment
And whosoever disobeys Allah and His Messenger and overrides His limits, He will cast him into the Fire (and keep him as) dweller therein; and for him is a disgraceful punishment
And whoever rebels against God and His Messenger and violates His ordinances, He will cause him to enter fire, one who shall dwell in it forever and he will have a despised punishment.
As for whoever rebels against Allah and His messenger and transgresses beyond limits, (Allah) will force him/her into the fire where he/she will live continuously. He/she will have a humiliating punishment.
But the ones who disobey Allah and His Messenger and transgress His limits will be cast to Hellfire to live therein forever, and they shall have a humiliating punishment
And he who disobeys Allah and His Messenger and transgresses the bounds set by Him - him shall Allah cause to enter the Fire. There he will abide. A humiliating chastisement awaits him
And whoever disobeys Allah and His Messenger and goes beyond His limits, He will make him enter fire to abide in it, and for him is an abasing chastisement
And whoever disobeys Allah and His messenger and exceeds His limits, He will make him to enter the fire to stay therein, and for him is a disgraceful punishment.
And Allah will make the one who disobeys Him and His Messenger and breaks His laws enter the Fire to dwell therein forever. And for him/her will there be a disgraceful punishment
But whoever disobeys Allah and His Messenger (blessings and peace be upon him) and exceeds His limits, He will admit him to Hell wherein shall he dwell forever; and there is a humiliating torment for him
And whoever disobeys God and His messenger, and transgresses His limits, He will admit him to a Fire in which he abides eternally, and he will have a humiliating retribution
And whoever disobeys God and His messenger, and transgresses His boundaries, He will admit him to a Fire, abiding therein, and he will have a humiliating retribution.
And whoever disobeys God and His messenger, and transgresses His boundaries, He will admit him to a Fire, abiding therein, and he will have a humiliating retribution.
And who disobeys God and His messenger and transgresses His limits/boundaries, He makes him enter a fire immortally/eternally in it, and to him (is) a despised torture
And whoever rebels against God and His Apostle and transgresses His bounds, him will He commit unto fire, therein to abide; and shameful suffering awaits him
And whoever disobeys Allah and His Messenger and transgresses His bounds, He will cause him to enter a Fire, eternally (abiding) therein, and for him is a degrading torment
And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom
Whoever disobeys God and His Messenger and breaks His rules will be admitted to the fire wherein they will live forever, suffering a humiliating torment
Whoever disobeys Allah and His Messenger and transgresses the limits set by Him, He shall admit him to the Fire, where he will remain forever. For him there is a humiliating punishment
But, whoever disobeys Allâh and His ‘Messenger’, and transgresses His Limits, will be admitted by Him into a fire. He will remain therein forever. And he will be subjected to a disgraceful punishment ( in the ‘Hereafter’).
Those who disobey Allah and His messenger, and stray beyond His limits, are the ones whom He will hurl into the hellfire. They will stay there forever. There is a humiliating punishment for them
But, whoever refuses to yield to the (Commandments of) Allâh and to (what He has revealed to) His Messenger, and transgresses His Limits, he will be admitted by Him into a Fire to abide therein. And he will be subjected to a disgraceful punishment.
And whoever disobeys Allah and His Messenger and goes beyond the limiting provisions prescribed by Allah, shall Heaven lay his transgression to his charge; Allah admits him to Hell wherein he shall last forever, suffering a humiliating punishment
Anyone who disobeys Allah and His Messenger and oversteps His boundaries will be cast into Fire, remaining in a humiliating punishment forever
But whoever disobeys Allah and His Messenger and exceeds their limits will be cast into Hell, to stay there forever. And they will suffer a humiliating punishment.
And who disobeys Allah and His messenger and transgresses His limits, He will enter him into a fire to remain in it forever and his is a humiliating punishment.
But he that defies God and His Apostle and transgresses His bounds, shall be cast into a Fire wherein he shall abide for ever. Shameful punishment awaits him
As for the one who disobeys GOD and His messenger, and transgresses His laws, He will admit him into Hell, wherein he abides forever. He has incurred a shameful retribution.
But whoever rebels against God and His Messenger and transgresses His bounds, He will admit him into the fire, and there they will stay where shameful suffering awaits them.
But whoever disobey God and His Messenger and transgresses His bounds, He will admit him into the fire, and there they will stay where shameful suffering awaits them.
And whoever disobeys Allah and His Messenger, and exceeds His limits, He will enter him a Fire, immortal therein, and he will have a humiliating torment.
And whoso disobeys Allah and His Messenger, and transgresses His limits, He will admit him in Hell-Fire, to abide therein, and he shall have an abasing torment
But whoever disobeys God and His Messenger, and transgresses His bounds, him will He commit to the fire, there to abide forever; and shameful torment awaits him.
Conversely, those who disobey Allah and the Messenger by going against the Divine System established by the Messenger, trespass the Boundaries of the Divine Law and they will be admitted into an everlasting Fire of humiliation and regret
And whoever disobeys Allah and His Messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement
And whoso disobeys ALLAH and HIS Messenger and transgresses HIS limits. HE will make him enter into the Fire; therein he shall abide; and he shall have an humiliating punishment
But whosoever disobeys God and His Messenger, and transgresses His limits, He will cause him to enter a Fire, abiding therein, and he shall have a humiliating punishment
And whosoever disobeys Allah and His Messenger (Muhammad) and exceed His limits, he will be admitted to a Fire, to live in there: And they shall have a humiliating punishment
However, whoever disobeys God and His Messenger, and transgresses His limits, will be thrown into a Fire, where he will dwell forever, and he will have a humiliating punishment.
But whoever disobeys God and His Messenger, and oversteps His bounds, He will admit him into a Fire, wherein he abides forever, and he will have a shameful punishment
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And whoever disobeys Allah and His Messenger and transgresses His limits - He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment
And whoever rebels against God and His messenger, and transgresses His limits, He will make him enter into fire, therein dwelling forever; and for him is shameful punishment.
But those who disobey God and His Apostle and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment
But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment
3
Treatment of Women
وَٱلَّـٰتِی یَأۡتِینَ ٱلۡفَـٰحِشَةَ مِن نِّسَاۤىِٕكُمۡ فَٱسۡتَشۡهِدُوا۟ عَلَیۡهِنَّ أَرۡبَعَةࣰ مِّنكُمۡۖ فَإِن شَهِدُوا۟ فَأَمۡسِكُوهُنَّ فِی ٱلۡبُیُوتِ حَتَّىٰ یَتَوَفَّىٰهُنَّ ٱلۡمَوۡتُ أَوۡ یَجۡعَلَ ٱللَّهُ لَهُنَّ سَبِیلࣰا ١٥
If any of your women commit a lewd act, call four witnesses from among you, then, if they testify to their guilt, keep the women at home until death comes to them or until God shows them another way
And those of your women who commit lewdness (illegal sexual intercourse), call to witness against them 4 of you; and if they bear witness, then confine them (i.e. women) in their houses until the death comes to them or Allah makes for them a way.
As for those of your women who may commit whoredom, call against them four witnesses from among them if they testify, confine you them to their houses till death complete their turn of life, or Allah appoint for them some other way
If any of your women is guilty of unnatural offence, bring four of your witnesses to give evidence; if they testify against them, retain them in the houses until death overtakes them or God provides some other way for them
Bring forth four witnesses against women who engage in harlotry. If they (all four of them) testify, confine them to their houses until death takes them, or until Allah opens another path for them (until they repent).
If any of your women commit fornication, four of you must be witnesses against them. If they bear witness, detain them in their homes until death releases them or Allah ordains another procedure for their case.
Should any of your women commit an indecent act, produce against them four witness from yourselves, and if they testify, detain them in [their] houses until death finishes them, or Allah decrees a course for them
Such of your women as have committed indecency (unlawful sex), there must be four male witnesses of you who (having seen them in the act) will testify against them (within one succeeding month in towns and six months in the rural areas). If they do bear witness, then confine those women to their houses until death takes them away or God opens some way for them
As to those of your women who commit sexual perversity, call in four of you to witness against them, and if they bear witness then confine them to their houses, until death overtakes them or Allah makes for them a way out
Such of your women as commit indecency, call four of you to witness against them; and if they witness, then detain them in their houses until death takes them or God appoints for them a way
And those among your women who commit indecency, then call four witnesses against them from among you, and if they testified, then keep them in the houses until death takes them or God makes a way for them.
If any of your women have committed the adultery, you have to gather four witness to testify against them. If they do bear witness, then you should keep them under house arrest [not only as a punishment but to prevent them to see the other people and spread indecency in the society] for lifetime; or until God out of him mercy purify them
If any of your women are guilty of lewdness, take the evidence of four witnesses from among you against them. And if they testify, confine them to houses until death claims them or God ordains for them some other way
And those of yourpl women who commit obscenity—call four of you to witness against them; then if they testify, confine them to the houses until death takes them up or Allah makes a way for them.
Against those of your women who commit adultery, call witnesses four in number from among yourselves; and if these bear witness, then keep the women in houses until death release them, or God shall make for them a way
And take testimony from four chosen men amongst you, against the women among you who commit adultery; and if they testify, confine those women in the houses until death takes them away or Allah creates a solution for them
And as for those from among your women who commit the sexual offence, call then about them four witnesses from among you. If they bear witness [to the offence], then hold them in the houses until the death takes them or until Allah makes a way out for them.
If any of your women be guilty of whoredom, produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or God affordeth them a way to escape
As for those of your women who commit adultery, call witnesses four in number from among yourselves; and if these bear witness, then keep the women in houses until death release them, or Allah shall make for them a new way. (See 24:2-10
If any of your women commit indecency, call in four witnesses from among yourselves against them, if they testify, confine them to their houses till death overtakes them or till Allah makes for them a way
If any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them, or God make some way for them
And those females who come in lewdness from amongst your women, (committing homosexuality): then obtain evidence against these women: four (witnesses) from amongst you. Then if they testified, then confine these women to houses until death makes them die or creates Allah, for them, a way out
And those who approach indecency among your wives, call to four among you to bear witness against them (f). Then, if they bore witness to the affair, then, hold them (f) back in their houses until death gathers them (f) to itself or God makes a way for them (f).
Concerning any among the women who commit obscene acts, find four witnesses from among you. After they testify, confine (the guilty) to houses until death claims them or until Allah provides another way.
If any of your women are guilty of fornication, ask for four reliable witnesses from among yourselves against them; and if they testify and their guilt is proved, confine them to their houses until they die or Allah opens some other way out for them
As for those of your women who are guilty of immoral conduct, call upon four from amongst you to bear witness against them. And if four men do bear witness, confine those women to their houses until either death takes them away or Allah opens some way for them
And as for those of your women who are guilty of an indecency, call to witness against them four (witnesses) from among you; so if they bear witness, confine them to the houses until death takes them away or Allah opens a way for them
And as for those of your women who are guilty of indecency, produce four witnesses against them from among you, then if they bear witness (by testifying the truth of the allegation) then withhold them inside the houses until death takes them away or Allah opens out for them (some) way.
And as for those who commit an obscene act from among your women, produce witnesses from amongst you, against them. Then if they bear witness, confine them to the houses until death takes them away, or Allah makes some way for them.
And those of your women who commit adultery, call in from your men four witnesses against them. Then if they produce evidence, confine those women to their houses till death completes their term of life, or Allah ordains a way (i.e., a new injunction) for them
And the two women who commit lewdness, you shall bring four witnesses over them from amongst you; if they bear witness, then you shall restrict them in the homes until death takes them, or God makes for them a way out
And those of your women who commit lewdness, you shall bring four witnesses over them from among you; if they bear witness, then you shall restrict them in the homes until death terminates their lives, or God makes for them a way out.
And those of your women who commit immorality, you shall bring four witnesses over them from among you; if they bear witness, then you shall restrict them in the homes until death terminates their lives, or God makes for them a way out.
And those who came/do/commit (F) with the enormous deed/atrocious deed/ugly deed/saying/adultery/fornication/homosexuality from your women, so call a witness on them (F), four from you, so if they witnessed , so hold them (F) in the houses/homes until the death makes them (F) die, or God makes/manipulates for them (F) a way/means
AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance]
And (as for) the ones of your women who come up with the obscenity, (i.e., illegal sexual intercourse; abomination) so, call four of you to witness against them. Then in case they (bear) witness, then retain them (The pronoun is the feminine plural) in the homes until death takes them up, (i.e., they die) or Allah sets for them a way
As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation)
Those of your women who commit fornication, let four (Muslim) witness testify to their act. If there is sufficient testimony, confine them to their homes until they die, or until God provides a way for their freedom
Those of your women who commit the shameful act, have four witnesses (against them) from among you. So, if they testify, then confine those women to their homes until death overcomes them, or Allah prescribes a way for them
Those women among yours who commit adultery, call to witnesses against them four witnesses from among you. If they testify, confine them to the houses until they die, or Allâh provides them a way out.
Obtain the testimony of four eye witnesses among you against any of your women accused of committing a salacious deed _ (an extra marital sexual act). If they testify (and confirm her guilt) then confine her to her home till death claims her, or until Allah ordains an alternate way
Those women among yours who commit adultery, call to witnesses against them four witnesses from among you. If they testify, confine them to the houses until they die, or Allâh provides them a way out.
And those of your women who commit themselves to acts of sexual immorality shall be punished on the credit of four witnesses of your men (co-religionists) who are known to recourse to general principles of justice. Should these men attest to the truth of the act, then confine them indoors (or in-doors) until death claims them or until Allah ordains for them a special providence (construed to mean repentance and marriage
If any of your women commit adultery, and there is testimony of four men against them, then keep them under house arrest until death, or else Allah provides another way out for them
˹As for˺ those of your women who commit illegal intercourse—call four witnesses from among yourselves. If they testify, confine the offenders to their homes until they die or Allah ordains a ˹different˺ way for them.
And for those of your women who commit adultery, let four from amongst you witness against them, and if they witnessed, then keep them in their homes until death overtakes them or Allah provides a way out for them.
If any of your women commit a lewd act, call in four witnesses from among yourselves against them; if they testify to their guilt confine them to their houses till death overtakes them or till God finds another way for them
Those who commit adultery among your women, you must have four witnesses against them, from among you. If they do bear witness, then you shall keep such women in their homes until they die, or until GOD creates an exit for them.
As for those of your women who are accused of committing unlawful sexual conduct, call four witnesses from among you, and if they testify to their guilt, keep the women at home until death comes to them or until God shows them another way.
As for those of your women who are accused of committing an immoral deed, call four witnesses from among you, and if they testify to their guilt, keep the women at home until death comes to them or until God shows them another way.
And those from your women who come to the obscenity, so witnesses against them, four from you. So, if they witnessed so withhold them in the houses until death deceased them, or Allah set up for them a pathway.
And as for those of your women who are guitly of lewdness, call to witness four of you (Muslims) against them; then if they bear witness (to the fact) , confine them to the houses until death takes them away or Allah makes some way for them
As for those of your women who are guilty of gross immoral conduct, call upon four from among you to bear witness against them. If they so testify, then confine the guilty women to their houses until death takes them or God opens another way for them.
Protection of honor and chastity for men and women, both, is the cornerstone of a virtuous society (17:32), (4:24). If any woman or a group of women spread sexual immorality or lewdness in the society, it is required that the appropriate court takes four honorable and reliable witnesses. If their testimony corroborates with other evidence (12:26), confine them to their houses, since immorality is as contagious as good conduct. This confinement would be for an indefinite period, unless such women seek the Way of Allah, such as repentance and amendment, or the singles among them get honorably married
And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them
And such of your women who are guilty of any flagrant impropriety - call to witness four of you against them; and if they bear witness, then confine them to the houses until death overtakes them or ALLAH opens for them some other way
As for those of your women who commit an indecency, call four witnesses among you to bear witness against them. And if they bear witness, then confine them to their houses until death takes them, or until God appoints for them another way
And if any of your women are guilty of being illicit in (sexual) conduct, take the evidence of four witnesses from your (own) people against them; And if they testify, confine them to the house until they die or Allah decides some (other) way for them
If any of your women commit lewdness, call upon four witnesses from among you against them. If they testify, confine them to their homes until death claims them or until God ordains for them a way.
Those of your women who commit lewdness, you must have four witnesses against them, from among you. If they testify, confine them to the homes until death claims them, or God makes a way for them
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Those who commit unlawful sexual intercourse of your women - bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way
And those of your women who commit immorality, call witnesses against them, four from you; and if they bear witness, then keep the women in houses until death causes them to die or God makes for them a way.
If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or God ordain for them some (other) way
If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way
وَٱلَّذَانِ یَأۡتِیَـٰنِهَا مِنكُمۡ فَءَاذُوهُمَاۖ فَإِن تَابَا وَأَصۡلَحَا فَأَعۡرِضُوا۟ عَنۡهُمَاۤۗ إِنَّ ٱللَّهَ كَانَ تَوَّابࣰا رَّحِیمًا ١٦
If two men commit a lewd act, punish them both; if they repent and mend their ways, leave them alone- God is always ready to accept repentance, He is full of mercy
And those 2 (man and woman) who commit (illegal sexual intercourse) among you (married or unmarried), punish them both. And if they repent and mend their ways (do good deeds), then leave them alone. Surely, Allah is Acceptor of the repentance, Merciful.
And as for those twain of you who commit it, hurt them both; then, if they repent and amend, turn away from them; verily Allah is Relenting, Merciful
If two (men) among you are guilty of such acts then punish both of them. But if they repent and reform, let them be, for God accepts repentance and is merciful
And if two men among you commit it, punish them. If they repent and correct themselves, then leave them to their own accord. For Allah is the Tawwab, the Rahim.
If two men commit a like abomination, punish them. If they make tawba and reform, leave them alone. Allah is Ever-Returning, Most Merciful.
Should two among you commit it, chastise them both; but if they repent and reform, let them alone. Indeed Allah is all-clement, all-merciful
When two from among you have committed it, then punish them both by scolding and beating; but if they are remorseful and repent, and make amends, then withdraw from them. Assuredly, God is He Who accepts repentance and returns it with liberal forgiveness, All-Compassionate
And if two of your males commit the same (act of indecency), then punish them both, so if they repent and amend (keeping their conduct good) then turn aside from them, verily Allah is Oft-Returning (with compassion), Ever Merciful
And when two of you commit indecency, punish them both; but if they repent and make amends, then suffer them to be; God turns, and is All-compassionate
And if two men among you commit it (indecency), then harass them both and if they repent and straighten out then stay away from them. God is acceptor of repentance and merciful.
As far as two among you [man & man or man & woman or woman & woman] found guilty of indecency, punish them. If they repent, leave them alone as God is the Most Merciful and He accepts people’s repentance
If two men among you are guilty of lewdness, punish them both. If they repent and change, leave them alone, for God is Oft-Returning, the Merciful Redeemer
And those two of you who commit it, then punish them both. Yet if they repent and reform, then disregard them both. Indeed, Allah has always been Granting and Accepting of repentance, Bestowing of mercy.
And if two of you commit it, then hurt them both; but if they turn again and amend, leave them alone, verily, God is easily turned, compassionate
And punish them both, the man and the woman, whoever are guilty of it (adultery); then if they repent and become pious, leave them; indeed Allah is the Most Acceptor Of Repentance, Most Merciful
And as for the two among you who commit it [sexual offence] then hurt both of them. But if they repent and reform, then leave the two of them alone. Truly Allah indeed is Acceptor of repentance, All-merciful.
And if two of you commit the like wickedness, punish them both: But if they repent and amend, let them both alone; for God is easy to be reconciled and merciful
And if two of you commit it, then punish them both; but if they repent and amend, leave them alone, verily, Allah is easily Relenting, Merciful
If two among you commit it punish them both. If they repent and make amends, leave them alone. Allah is the Relenter, the Merciful
And if two men among you commit the same crime, then punish them both; but if they turn and amend, then let them be: for God is He who turneth, Merciful
And the two males who come in this (homosexuality) from amongst you, punish those two. Then if they both amended and both reformed (themselves) then you people leave those two (free). Surely Allah is Oft-Returning, continuously Merciful
And those two who among you approach that, then penalize them both. Then, if they repented and made things right, then, turn aside from them. Truly, God had been Accepter of Repentance, Compassionate.
If any two men among you are guilty of such [obscenity], punish them both. If they repent and amend, leave them alone. Allah is the Responsive, Most Merciful.
And the two, whether married or unmarried, who are guilty of this offense, punish them both. If they repent and mend their ways, leave them alone. Surely Allah is the Acceptor of Repentance, Merciful
Punish both of those among you who are guilty of this sin, then if they repent and mend their ways, leave them alone. For Allah is always ready to accept repentance. He is All-Compassionate
And as for the two of you who are guilty of it, give them both a slight punishment; then if they repent and amend, turn aside from them. Surely Allah is ever Oft-returning (to mercy), the Merciful
And as for the two men who are guilty of the (indecency) from among you, punish them both, but if they repent and amend then turn away from them, Allah is certainly the Accepter of repentance, Merciful.
And as for the two, who commit the obscene act from among you, give them both a punishment. Then if they repent and mend their ways, leave them alone. Indeed Allah does accept repentance and is Merciful
And the two persons who commit adultery from amongst you, punish them both. Then, if they repent and mend (their) ways, refrain from punishing them. Indeed, Allah is Most Forgiving, Ever-Merciful
And the two men who commit it from amongst you, then you shall annoy them. If they repent and amend, then leave them alone. God is Redeemer, Merciful
And the two men who commit it from among you, you shall trouble them. If they repent and amend, then leave them alone. God is Redeemer, Merciful.
And the two men who commit it from among you, you shall trouble them. If they repent and reform, then leave them alone. God is Redeemer, Merciful.
And those who (B/M), they both come/do/commit it from you, so harm them (B), so if they (B) repented, and they (B) corrected, so turn away from them, that God was/is forgiving, merciful
And punish [thus] both of the guilty parties; but if they both repent and mend their ways, leave them alone: for, behold, God is an acceptor of repentance, a dispenser of grace
And (as for) the two of you who come up with (an obscenity), then hurt them both. Yet, in case they (both) repent and act righteously, then veer away from them (both); surely Allah has been Superbly Relenting, Ever-Merciful
And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is ever relenting, Merciful
If any two people commit fornication, punish them. If they repent and reform, let them go. God is All-forgiving and All-merciful
Those two of you who commit it, chastise both of them. However, if they repent and make amends, then, overlook them. Surely, Allah is Most- Relenting, Very-Merciful
The two persons (the man & the woman) who commit adultery among you, punish them both. If they repent and amend their ways, leave them alone. Indeed, Allâh is Oft-Forgiving, Most-Merciful.
Punish those of you _ both, man and woman _ who commit (such a deed). If they (relent and) repent and mend their ways, then leave them alone. Of course, Allah accepts repentance! He is the most Merciful
The two persons (the man & the woman) who commit adultery among you, punish them both. If they repent and make amends, leave them alone. Most assuredly Allâh is Oft-Forgiving, Most-Merciful.
And if two of your men commit themselves to the same evil line of conduct (homosexuality) do punish them both. But if they repent and abandon wrong-doing, then disregard their past act and do not reproach them to induce mental pain; Allah has always accepted true repentance and the atonement made by the people; He has always been Tawabun (Relenting) and Rahimun
Likewise, if a man and a woman commit adultery among you, punish them both. However, if they repent and reform themselves, then leave them alone. Allah is the Relenting, Kind
And the two among you who commit this sin—discipline them. If they repent and mend their ways, relieve them. Surely Allah is ever Accepting of Repentance, Most Merciful.
And challenge the two who commit it, but if they repent and make amends, then let them be, for Allah is accepting, merciful.
If two men among you commit a lewd act, punish them both. If they repent and mend their ways, let them be. Surely God is forgiving and compassionate
The couple who commits adultery shall be punished. If they repent and reform, you shall leave them alone. GOD is Redeemer, Most Merciful.
Punish both of the guilty parties, but if they both repent and mend their ways, leave them alone. God is always ready to accept repentance. He's the Mercy Giver.
Punish both of the guilty parties, but if they both repent and mend their ways, leave them alone. God is always ready to accept repentance. He’s the Mercy Giver.
And the two from you who come to it (obscenity), so hurt them both. So, if they repent and repair, so turn away from them. Surely Allah is ever acceptor of repentance, Merciful.
And when two of you commit it (lewdness) punish them both, but if they repent and amend, then turn aside from them. Verily Allah is Oft-returning (to mercy) , the Merciful.
And the two from among you who are guilty of the same, punish them both. If they repent and mend their ways, then leave them alone. God is the One who accepts repentance, the Merciful.
If a couple spreads such immorality or lewdness in the society, both of them shall be punished by the appropriate court of law. If they repent and amend, leave them alone. Allah is the Acceptor of repentance, Merciful
And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful
And if two from among you are guilty of it, punish them both. And if they repent and amend, then leave them alone; surely ALLAH is Oft-Returning with compassion and is ever Merciful
And if two of those among you are guilty thereof, punish them both; but if they repent and make amends, then let them be. Truly God is Relenting, Merciful
And the two persons among you are guilty of lewdness, punish them both; And if they repent and improve, leave them alone; Surely, Allah Forgives and Accepts repentance (Tawwab), Most Merciful (Raheem)
If two men among you commit it, then punish them. However, if they repent and reform, leave them alone. God is Oft-Returning, Most Merciful.
If two men among you commit it, punish them both. But if they repent and reform, leave them alone. God is Redeemer, Full of Mercy
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And the two who commit it among you, dishonor them both. But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful
And the two who commit it among you, then punish them both; then if they repent and do right, leave them alone, indeed, God is relenting, compassionate.
If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for God is Oft-returning, Most Merciful
If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful
إِنَّمَا ٱلتَّوۡبَةُ عَلَى ٱللَّهِ لِلَّذِینَ یَعۡمَلُونَ ٱلسُّوۤءَ بِجَهَـٰلَةࣲ ثُمَّ یَتُوبُونَ مِن قَرِیبࣲ فَأُو۟لَـٰۤىِٕكَ یَتُوبُ ٱللَّهُ عَلَیۡهِمۡۗ وَكَانَ ٱللَّهُ عَلِیمًا حَكِیمࣰا ١٧
But God only undertakes to accept repentance from those who do evil out of ignorance and soon afterwards repent: these are the ones God will forgive, He is all knowing, all wise
Surely, (acceptance of) repentance by Allah is for those who do evil in ignorance, then they repent soon; and for those Allah accepts their repentance. Allah is All-Knower, All-Wise.
With Allah is the repentance of those alone who do an evil foolishly and thereafter repent speedily, surely it is they unto whom Allah shall relent. And Allah is Knowing, Wise
God does accept repentance, but only of those who are guilty of an evil out of ignorance yet quickly repent, and God turns to them again, for God is all-knowing and all-wise
The type of repentance that is accepted by Allah is one made in regards to a mistake committed in ignorance. Those are the ones whose repentance Allah accepts. Allah is the Aleem, the Hakim.
Allah only accepts the tawba of those who do evil in ignorance and then quickly make tawba after doing it. Allah turns towards such people. Allah is All-Knowing, All-Wise.
[Acceptance of] repentance by Allah is only for those who commit evil out of ignorance, then repent promptly. It is such whose repentance Allah will accept, and Allah is all-knowing, all-wise
God’s acceptance of repentance is only for those who commit evil due to an instance of defeat to the evil commanding soul, and then (pull themselves together and) repent shortly afterwards. It is they whose repentance God returns with forgiveness; and God is All-Knowing (of what everyone does and why), and All-Wise
Verily, Allah undertakes to accept the repentance of only those who do evil through lack of knowledge, then repent soon after. Such are the person towards whom Allah turns with mercy. And Allah is All-Knowing, All-Wise
God shall turn only towards those who do evil in ignorance, then shortly repent; God will return towards those; God is All-knowing, All-wise
(Accepting) the repentance is only on God for those who do something bad out of ignorance and then repent soon after, then God turns to them (and forgives them), and God is knowledgeable and wise.
Bear in mind that God accepts repentance only from those who have committed indecencies out of ignorance and are sincere in promising not to repeat it as God is Knowing and Wise
God accepts the repentance of those who do wrong in ignorance and repent soon afterward. To them God will turn in mercy, for God is full of knowledge and wisdom
Indeed, (granting of) repentance is (incumbent) upon Allah for those who do evil out of ignorance then repent soon after, for those—Allah accepts their repentance. And Allah has always been All-Knowing, All-Wise.
God is only bound to turn again towards those who do evil through ignorance and then turn again. Surely, these will God turn again to, for God is knowing, wise
Undoubtedly the repentance which Allah has by His grace made obligatory upon Himself to accept, is only the repentance of those who commit sin in folly and then soon repent - towards them does Allah incline in mercy; and Allah is the All Knowing, the Wise
The acceptance of repentance rests upon Allah only for those who commit the wrongful act out of ignorance then they repent shortly after; as for them Allah accepts the repentance and Allah indeed is All-knowing, All-wise.
Verily repentance will be accepted with God, from those who do evil ignorantly, and then repent speedily; unto them will God be turned: For God is knowing and wise
Allah is only bound to forgive those who do evil through ignorance and then repent. Surely, these are the ones to whom Allah is relenting. Allah is Knower Wise
(Allah accepts) the repentance from only those who commit evil in ignorance and then quickly turn to Him in repentance. Allah will relent towards them. Allah is Knowing, Wise
With God himself will the repentance of those who have done evil ignorantly, and then turn speedily unto Him, be accepted. These! God will turn unto them: for God is Knowing, Wise
Surely, the acceptance of repentance is binding on Allah for those who commit evil in ignorance (and) afterwards amend speedily; then those people: Allah turns to them (in mercy). And Allah is All-Knowing, All-Wise
To turn only to God for forgiveness is for those who do evil in ignorance and, again, soon they are remorseful. Then, those are whom God turns to in forgiveness. And God had been Knowing, Wise.
Allah accepts the repentance of those who commit sins in ignorance and then quickly repent. Allah will respond to them with mercy. Allah is the All-knowing, Perfectly Wise.
Repentance with Allah (right to be forgiven by Allah) is only for those who do something evil in ignorance and repent as soon as they realize it; Allah will pardon them. Allah is the Knowledgeable, Wise
(And remember that) Allah´s acceptance of repentance is only for those who commit evil out of ignorance and then soon repent. It is towards such persons that Allah turns graciously. Allah is All-Knowing, All-Wise
Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully). And Allah is ever Knowing, Wise
Acceptance of repentance by Allah, is only for those who do evil in ignorance then repent soon, so those are the persons from whom Allah accepts repentance and Allah is Knowing, Wise.
Allah's acceptance of repentance is only for those who do an evil deed in ignorance, and then turn to Allah in repentance soon thereafter. So it is these whose repentance Allah accepts. And Allah is Knowledgeable, Wise
Allah has only promised to accept the repentance of those who commit evil deeds due to ignorance and then repent soon after. So Allah will turn to such people with His mercy and Allah is All-Knowing, Most Wise
Repentance is only for those who commit sin out of ignorance and then repent soon after; these will be forgiven by God, God is Knowledgeable, Wise
Repentance is only for those who commit a sin out of ignorance and then repent soon after; these will be forgiven by God, for God is Knowledgeable, Wise.
Repentance is only for those who commit a sin out of ignorance and then repent soon after; these will be forgiven by God, for God is Knowledgeable, Wise.
But the repentance (is) at God to those (who) make/do the bad/evil with ignorance/foolishness, then they repent from near/close, so those God forgives on them, and God was/is knowledgeable, wise/judicious
Verily, God's acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out: and it is they unto whom God will turn again in His mercy - for God is all-knowing, wise
Surely relenting from (Literally: upon, i.e.' Allah relents) Allah is only towards the ones who do any odious deed in ignorance (and) thereafter they repent shortly; so Allah relents towards those and Allah has been Ever-Knowing, Ever-Wise
Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise
God will only accept the repentance of those who commit evil in ignorance, if they repent immediately. God is All-knowing and All-wise
The relenting taken by Allah upon Himself is for those who do evil in ignorance, then repent shortly thereafter. So, Allah relents towards them. Allah is All-Knowing, All-Wise
Forgiveness granted by Allâh is for those who do evil in ignorance and repent soon afterwards. They are the ones whom Allâh will turn in forgiveness. Allâh is All-Knowing, All-Wise.
In fact, forgiveness is (incumbent) upon Allah for those who commit the sinful act out of ignorance and indiscretion; those who (repent and) seek forgiveness soon after. They are the ones whom Allah will forgive. Allah is the all-Aware, the Wisest
Forgiveness granted by Allâh is for those who do evil in ignorance and repent soon afterwards. They are the ones whom Allâh will turn in forgiveness. And Allâh is All-Knowing- All-Wise.
Allah takes upon Himself to accept the repentance of those who commit themselves to an evil line of conduct proceeding from undue haste and want of thought and soon thereafter wake up. to the realization of the, consequence of the event and immediately feel contrition and in lowliest plight repentant stand. Such persons, shall Allah give up resentment against them and pardon their offence; Allah has always been 'Alimun and Hakimun
Those who do wrong ignorantly then repent immediately can expect Allah to accept their repentance, and Allah will relent towards them. Allah is the Knower, Wise
Allah only accepts the repentance of those who commit evil ignorantly ˹or recklessly˺ then repent soon after—Allah will pardon them. And Allah is All-Knowing, All-Wise.
Repentance is only accepted by Allah from those who do bad due to ignorance and then repent soon after, Allah accepts it from those, and Allah is knowledgeable and wise.
God pardons those who commit evil in ignorance and then quickly turn to Him in penitence. These God will pardon. God is all-knowing and wise
Repentance is acceptable by GOD from those who fall in sin out of ignorance, then repent immediately thereafter. GOD redeems them. GOD is Omniscient, Most Wise.
But God only accepts repentance from those that do evil out of ignorance and then repent soon after: It is they whom God will forgive; He is all-knowing, all wise.
But God only accepts repentance from those that do evil out of ignorance and then repent soon after: It is they whom God will forgive; He is all-knowing, all-wise.
Surely the repentance is only upon Allah for those who are working the badness with ignorance, and then repent soon after. So those, Allah will repent upon them. And Allah is ever Knowledgeable, Wise.
Verily repentance with Allah is only for those who do evil ignorantly and then repent soon. So, these are they toward whom Allah returns (mercifully) and Allah is All-Knowing, All-Wise
God will indeed accept the repentance of only those who do evil out of ignorance, and then repent shortly afterwards. It is they to whom God turns in His mercy. God is All-Knowing, Wise.
Allah graciously accepts the repentance of those who do evil in ignorance, and then return quickly to the right conduct. Allah turns to them in Mercy. He is the Knower, the Wise
Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise
Verily, ALLAH accepts the repentance of only those who do evil in ignorance and then repent soon after. These are they to whom ALLAH turns with mercy; and ALLAH is All-Knowing, Wise
God only accepts the repentance of those who do evil in ignorance and then turn quickly in repentance: these are the ones unto whom God relents, and God is Knowing, Wise
Allah accepts only the repentance of those who do evil in ignorance and (their) foolishness and repent soon afterwards; To them will Allah turn in mercy: For Allah is full of knowledge and wisdom
God accepts the repentance of those who do evil in ignorance and then repent shortly after that. To them, God will grant forgiveness. God is All-Knowing, All-Wise.
Repentance is available from God for those who commit evil out of ignorance, and then repent soon after. These—God will relent towards them. God is Knowing and Wise
Not available
The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise
The relenting is only upon God for those who do evil in ignorance, then they repent soon after. Then those, God relents upon them. And God is knowing, wise.
God accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will God turn in mercy: For God is full of knowledge and wisdom
Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom
وَلَیۡسَتِ ٱلتَّوۡبَةُ لِلَّذِینَ یَعۡمَلُونَ ٱلسَّیِّءَاتِ حَتَّىٰۤ إِذَا حَضَرَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ إِنِّی تُبۡتُ ٱلۡءَـٰنَ وَلَا ٱلَّذِینَ یَمُوتُونَ وَهُمۡ كُفَّارٌۚ أُو۟لَـٰۤىِٕكَ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِیمࣰا ١٨
It is not true repentance when people continue to do evil until death confronts them and then say, ‘Now I repent,’ nor when they die defiant: We have prepared a painful torment for these
And the repentance is not for those who do evil deeds until when one of them faces death and says: “Surely I repent now;” or those who die while they are disbelievers. We have prepared for them a painful punishment.
And repentance is not for those who go on working evil until when death presenteth itself unto one of them, and he saith: verily now I repent; nor for those who die while they are infidel. These! for them We have gotten ready a torment afflictive
But (He does not accept) the repentance of those who continue indulging in evil until death draws near and they say: "We now repent;" nor of those who die disbelieving. For them We have a grievous retribution in wait
There is no repentance for those who spend a lifetime in wrongdoing and at the time of death say “Now I repent!” And none for those who live in denial of the truth and repent in their last breath! We have prepared severe suffering for them.
There is no tawba for people who persist in doing evil until death comes to them and who then say, ´Now I make tawba,´ nor for people who die kafir. We have prepared for them a painful punishment.
But [acceptance of] repentance is not for those who go on committing misdeeds: when death approaches any of them, he says, ‘I repent now.’ Nor is it for those who die while they are faithless. For such We have prepared a painful punishment
But of no avail is the repentance of those who commit evil (for a lifetime) until, when one of them is visited by death, he says, "Indeed now I repent." Nor (likewise does the repentance avail) of those who (spend their lives in unbelief and offer to repent just at the time of death, but) die as unbelievers (since such repentance is not acceptable). For such We have prepared a painful punishment
But repentance is of no avail to those who go on doing evil deeds until, when death visits one of them, he says, `I do repent now,' nor it is of any use to those who die whilst they are disbelievers. It is for such people that We have prepared a woeful punishment
But God shall not turn towards those who do evil deeds until, when one of them is visited by death, he says, 'Indeed now I repent,' neither to those who die disbelieving; for them We have prepared a painful chastisement
Repentance is not for those who do bad deeds until death comes to one of them, then he says: “I repent now” and it is not for those who die while they are disbelievers, We have prepared a painful punishment for them.
Repentance is not accepted from those who persist in committing sins and use their last breath asking for forgiveness [like Pharaoh who said I submit myself to God while he was being drowned in the Red Sea]. Repentance is not accepted of those who die while not believing in God; I God) have prepared a painful punishment for the latter
Of no effect is the repentance of those who continue to do wrong until death faces one of them and he says, “Now have I repented indeed. Nor of those who die rejecting faith. For them We have prepared a punishment most terrible
But (granting of) repentance is not for those who (continue to) do evil until, when death arrives to one of them, he says, “Indeed, I have now repented,” nor for those who die as deniers. Those—We have prepared for them a painful punishment.
His turning again is not for those who do evil, until, when death comes before one of them, he says, 'Now I turn again;' nor yet forth those who die in misbelief. For such as these have we prepared a grievous woe
And that repentance is not of those who constantly commit sins, and when death approaches one of them, he says, "I repent now", nor of those who die as disbelievers; for them, We have kept prepared a painful punishment
Acceptance of the repentance is not for those who perpetrate wrongful acts up till when the death comes upon one of them; then he says, “I indeed repent now” and nor for those who die while they are disbelievers. They it is for whom We have kept in store a painful punishment.
But no repentance shall be accepted from those who do evil until the time when death presenteth it self unto one of them, and he saith, verily I repent now; nor unto those who die unbelievers: For them have we prepared a grievous punishment
His forgiveness is not for those who do evil until death approaches and then he says, "Now I repent", nor yet for those who die faithless. For such We have prepared a grievous woe
(Allah will accept) no repentance from those who do evil deeds until death comes to one of them, he says: 'Now I repent! ' Nor those who die unbelieving. For those We have prepared a painful punishment
But no place of repentance shall there be for those who do evil, until, when death is close to one of them, he saith, "Now verily am I turned to God;" nor to those who die unbelievers. These! we have made ready for them a grievous torment
And the acceptance of repentance is not for those who keep on indulging in evil deeds until when death appeared to any one of them, he said: 'surely I have amended at this stage', and nor for those who die while they (are) disbelievers. Those people: We have prepared for them a painful punishment
And there is not remorsefulness for those who do evil deeds until when one of them was attended by death, he would say: I, truly, repented now nor for those who die while they are ones who are ungrateful. Those, We made ready for them a painful punishment.
Repentance will not be accepted from those who sin until they are dying and then say, “Now I truly repent.” [Repentance will not be accepted from] those who die as unbelievers. We have prepared a horrible punishment for these.
There is no repentance for those who persist in their evil deeds until death approaches anyone of them and he says: "surely now I repent." Similarly, there is no repentance for those who die while they were still unbelievers; for them We have prepared a painful punishment
But of no avail is repentance of those who do evil until death approaches any one of them and then he says: ´Now I repent.´ Nor is the repentance of those who die in the state of unbelief of any avail to them. For them We have kept in readiness a painful chastisement
And repentance is not for those who go on doing evil deeds, until when death comes to one of them he says: Now I repent; nor (for) those who die while they are disbelievers. For such We have prepared a painful chastisement
And acceptance of repentance is not for those who are involved in evil deeds until when death comes to one of them (and then) he says, "Now I repent," nor for those who die while they are infidels, those are the persons for whom We have prepared a painful punishment.
And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says, "I do repent now." Nor is it for those who die while suppressing the Truth. These are the people for whom We have prepared a painful punishment
But repentance is not (accepted) of the people who persist in sinful acts until death overtakes one of them, (then) he says: ‘Now I repent.’ Nor is repentance (of any avail) to those who die as disbelievers. We have prepared grievous torment for them
And there will be no repentance for those who commit sin until death comes upon one of them, then he says: "I repent now!", nor for those who die while they are disbelievers. To those We have prepared a painful retribution
And there will be no repentance for those who commit sin then when death comes upon any one of them he says: "I repent now!" Nor for those who die while they are rejecters. For those We have prepared a painful retribution.
And there will be no repentance for those who commit sin then when death comes upon any one of them he says: "I repent now!" Nor for those who die while they are rejecters. For those We have prepared a painful retribution.
And the forgiveness is not to those who make/do/commit the sins/crimes until if the death attended one of them, he said: "I repented now." And nor those who die and they are disbelievers, those We prepared for them a painful torture
whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, "Behold, I now repent"; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering
And relenting is not for the ones who do odious deeds until, when death is present to one of them, he says, "Surely now I repent, " neither (for) the ones who die (while) they are steadfast disbelievers; for those We have readied a painful torment
The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom
There is no forgiveness for those who commit sin and do not repent until the last moment of their lives nor for those who die as unbelievers. For these people We have prepared a painful torment
The relenting is not for those who do the evil deeds, until when the time of death approaches one of them, he says, .Now I repent., nor for those who die while they are still disbelievers. For them We have prepared a painful punishmen
Forgiveness would not be granted for those who commit evil deeds continuously till when death is approaching one of them, then he says: "Indeed, I have repented now," or for those who die as faithless. These are the ones for whom We have prepared a painful chastisement (in the ‘Hereafter’).
There is no forgiveness for those who continue to commit (and insist upon) sinful deeds (all their life). Then, as death confronts one of them, he says, "I seek forgiveness now!" (Likewise), there is no forgiveness for those who die as disbelievers. For such ones We have prepared a painful punishment
Forgiveness would not be granted for those who commit evil deeds continuously till when death is approaching one of them, then he says: "Verily, I have repented now", or for those who die faithless. These are the ones for whom We have prepared a painful punishment.
But in no case shall Allah take upon Himself to accept the repentance of those who consume their life in wrong - doing until the encounter with death when each of then will says: "Now do I repent," nor of those who are caught in the Jaws of death with minds captivated in disbelief. Such persons shall be denied Allah's forgiveness, and We have prepared for them a condign punishment
There is no repentance for those who keep on doing evil deeds until death is near, then they say: “Now I repent,” nor for those who die as disbelievers. For such We’ve prepared a painful punishment
However, repentance is not accepted from those who knowingly persist in sin until they start dying, and then cry, “Now I repent!” nor those who die as disbelievers. For them We have prepared a painful punishment.
Repentance is not accepted from those who do bad deeds until when death approaches one of them he says: I repent now; nor from those who die whilst rejecting (the truth). For those We have promised a painful punishment.
But He will not pardon those who do evil and, when death comes to any of them, he says: ‘Now I repent!‘ Nor those who die unbelievers: for them We have prepared a woeful scourge
Not acceptable is the repentance of those who commit sins until death comes to them, then say, "Now I repent." Nor is it acceptable from those who die as disbelievers. For these, we have prepared a painful retribution.
Whereas repentance will not be accepted from those who continue to do evil deeds until their dying hour and then say, "I now repent," nor from those who die denying God. For those We have prepared a painful punishment.
Whereas repentance will not be accepted from those who continue to do evil deeds until their dying hour and then say, “I now repent,” nor from those who die denying God. For those, We have prepared a painful punishment.
And the repentance is not for those who are working the bad deeds, until when death presents one of them, he said, “Now I repent,” nor for those who die while they are infidels. Those We have prepared for them a painful torment.
And repentance is not for those who go on doing evil deeds until death comes to one of them, he says: 'Verily now I repent', nor for those who die while they are disbelievers. Those are they for whom We have prepared a painful torment
Repentance shall not be accepted from those who indulge in their evil deeds and, when death comes to any of them, he says: “I now repentâ€; nor from those who die as non- believers. For those We have prepared grievous suffering.
The forgiveness is not for those who commit transgressions until death comes to one of them and he says, " Behold, I repent now." (They have no time to make mends). Nor is the forgiveness for those who die as deniers of the Truth. We have prepared an awful suffering for them
And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: Surely now I repent; nor (for) those who die while they are unbelievers. These are they for whom We have prepared a painful chastisement
There is no acceptance of repentance for those who continue to do evil until, when death faces one of them, he says, I do indeed repent now; nor for those who die disbelievers. It is these for whom WE have prepared a painful punishment
And repentance is not accepted from those who do evil deeds till, when death confronts one of them, he says, “Truly now I repent,” nor from those who die as disbelievers. For those We have prepared a painful punishment
And the repentance of those who continue to do evil deeds is of no effect, until death faces one of them, and he says, "Now have I repented indeed," nor of those who die rejecting Faith: For them We have prepared a punishment most painful
However, repentance is not accepted from those who persist in wrongdoing, only to say, “Now I repent” when death is imminent, nor from those who die disbelieving. For them, We’ve prepared a severe punishment.
But repentance is not available for those who commit evils, until when death approaches one of them, he says, 'Now I repent,' nor for those who die as disbelievers. These—We have prepared for them a painful torment
Not available
But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, "Indeed, I have repented now," or of those who die while they are disbelievers. For them We have prepared a painful punishment
And the relenting is not for those who do the evil deeds until when death becomes present before one of them, he says, 'Indeed, now I repent;' nor those who die while they are disbelievers. Those, We have prepared for them a painful punishment.
Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous
Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا یَحِلُّ لَكُمۡ أَن تَرِثُوا۟ ٱلنِّسَاۤءَ كَرۡهࣰاۖ وَلَا تَعۡضُلُوهُنَّ لِتَذۡهَبُوا۟ بِبَعۡضِ مَاۤ ءَاتَیۡتُمُوهُنَّ إِلَّاۤ أَن یَأۡتِینَ بِفَـٰحِشَةࣲ مُّبَیِّنَةࣲۚ وَعَاشِرُوهُنَّ بِٱلۡمَعۡرُوفِۚ فَإِن كَرِهۡتُمُوهُنَّ فَعَسَىٰۤ أَن تَكۡرَهُوا۟ شَیۡءࣰا وَیَجۡعَلَ ٱللَّهُ فِیهِ خَیۡرࣰا كَثِیرࣰا ١٩
You who believe, it is not lawful for you to inherit women against their will, nor should you treat your wives harshly, hoping to take back some of the bride-gift you gave them, unless they are guilty of something clearly outrageous. Live with them in accordance with what is fair and kind: if you dislike them, it may well be that you dislike something in which God has put much good
O you who believe! It is not lawful for you to inherit women by force and you don’t put constrains upon them, that you take away a part of (dowry) you have given them, unless they commit open lewdness (illegal sexual intercourse), and live with them honorably. If you dislike them, it may be that you dislike a thing and Allah has placed in it much good.
O Ye who believe! it is not allowed unto you that ye may heir the women forcibly; nor shut them up that ye may take away from them part of that which ye had given them, except when they be guilty of manifest enormity. And live with them reputably if ye detest them, belike ye detest a thing and yet Allah hath placed therein abundant good
O believers, you are not allowed to take perforce the women (of dead relatives) into your heritage, or tyrannise over them in order to deprive them of what you have given them, unless they are guilty of open adultery. Live with them with tolerance and justice even if you do not care for them. For it may well be you may not like a thing, yet God may have endued it with much goodness
O believers, it is forbidden for you to forcefully become heirs to women... Do not pressure them in order to take a portion of what you have given them (dowry)... Unless they openly (testified by witnesses) commit harlotry... Get on with them justly... Even if there is something you dislike about them, it may be that Allah has ordained much good in it.
You who have iman! it is not halal for you to inherit women by force. Nor may you treat them harshly so that you can make off with part of what you have given them, unless they commit an act of flagrant indecency. Live together with them correctly and courteously. If you dislike them, it may well be that you dislike something in which Allah has placed a lot of good.
O you who have faith! It is not lawful for you to inherit women forcibly, and do not press them to take away part of what you have given them, unless they commit a gross indecency. Consort with them in an honourable manner; and should you dislike them, maybe you dislike something while Allah invests it with an abundant good
O you who believe! It is not lawful for you to become inheritors, against their will, of women (of your deceased kinsmen, marrying them against their will, without paying their bridal-due, or forcing them to marry others in return for their bridal-due as though they were a part of heritable property); nor should you constrain your wives in order to take away anything of what you have given them (as bridal-due or bridal gift), unless they be guilty of indecency in an obvious manner (such as to justify divorce). Consort with them in a good manner, for if you are not pleased with them, it may well be that you dislike something but God has set in it much good
O you who believe! it is not lawful for you to treat women (of your deceased relatives) as inherited property by force, nor should you detain them that you may take away part of that which you have given them, except that they commit flagrant indecency. But consort with them in peace. Then if you have a dislike for them, it may be that you dislike a thing but Allah has placed a good deal of good in it
O believers, it is not lawful for you to inherit women against their will; neither debar them, that you may go off with part of what you have given them, except when they commit a flagrant indecency Consort with them honourably; or if you are averse to them, it is possible you may be averse to a thing, and God set in it much good
You who believe, it is not lawful for you to inherit women (or from women) unwillingly, and you should not make it difficult for them so that you take back part of what you gave them unless they commit an obvious indecency. And treat them nicely. And if you dislike them, then perhaps you dislike something while God has put a lot of good in it.
O you believers, do not take your women’s inheritance (and their belongings) from them. Unless your women have committed a big sin, it is forbidden for you to treat them badly so that they give up and sign up their wealth to you. Treat your women kindly and try not to dislike them; you may grow to dislike a woman [because her appearance is not like a TV model] while God may have showered her with so much beauty inside
O you who believe, you are forbidden to marry women against their will, nor should you treat them with harshness by taking away part of the dowry you have given them, except when they have been guilty of open lewdness. Instead, live with them in kindness. If you take a disliking to them, it may be that you dislike something with which God brings a great deal of good
O you who have attained faith, it is not lawful for you to inherit women forcefully, and do not coerce them in order to go away with some of what you have brought them, unless they commit an evident obscenity. And let yourpl relationship with them be in accordance with what is fair. And if you dislike them, it may be that you dislike something in which Allah has placed much good.
O ye who believe! it is not lawful for you to inherit women's estates against their will; nor to hinder them, that ye may go off with part of what ye brought them, unless they commit fornication manifestly; but associate with them in reason, for if ye are averse from them, it may be that ye are averse from something wherein God has put much good for you
O People who Believe! It is not lawful for you to forcibly become the women’s heirs; and do not restrain women with the intention of taking away a part of bridal money you gave them, unless they openly commit the shameful; and deal kindly with them; and if you do not like them, so it is possible that you dislike a thing in which Allah has placed abundant good
O you who believe! It is not permissible for you that you should inherit the women against their will nor [is it permissible for you] that you hold them back maliciously so that you may take away some of that you have given them unless they are found guilty of an evident sexual offence. And associate with them in a kindly manner. But if you hate them perhaps you hate something wherein Allah may put a lot of good.
O true believers, it is not lawful for you to be heirs of women against their will, nor to hinder them from marrying others, that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime: But converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein God hath placed much good
O you who believe! It is not lawful for you to inherit women against their will; nor to restrain them so that you may take away part of what you gave them, unless they commit flagrant lewdness; but associate with them with kindness and equity, for if you
Believers, it is unlawful for you to inherit women forcefully, neither bar them, in order that you go off with part of what you have given them, except when they commit a clear indecency. Live with them honorably. If you hate them, it may be that you hate something which Allah has set in it much good
O believers! it is not allowed you to be heirs of your wives against their will; nor to hinder them from marrying, in order to take from them part of the dowry you had given them, unless they have been guilty of undoubted lewdness; but associate kindly with them: for if ye are estranged from them, haply ye are estranged from that in which God hath placed abundant good
O you who have Believed! It does not become permissible to you that you may inherit women compelling them (to submit). And do not harass them so that you may have your way tahead of state some of that which you have delivered to these women (as their bridal money and any additional gifts or presents) except that they may come in evident lewdness. And live with them in a desirable way. Then if you feel disinclination towards them — then it may be that you feel disinclination to something, while Allah places in that extreme good
O those who believed! It is not lawful for you that you inherit women unwillingly, and place not difficulties for them (f) so that you take away some of what you gave them (f), unless they approach a manifest indecency. And live as one who is honorable with them (f). Then, if you disliked them (f) perhaps you dislike something in which God makes much good.
O Believers, it is not legal for you to inherit women against their will. You may not restrain them in order to take back part of (any gifts) you have given them, unless they are obviously guilty of adultery. Treat them kindly. If you decide you don’t like them, it may be that, though you dislike something, Allah brings abundant good from it.
O believers! It is not lawful for you consider women as a part of your inheritance and retain them against their will in order that you may force them to give up a part of the dowry you have given them, unless they are guilty of proven fornication. Treat them with kindness even if you dislike them; it is quite possible that you dislike something in which Allah has placed much good
Believers! It is not lawful for you to become heirs to women against their will. It is not lawful that you should put constraint upon them that you may take away anything of what you have given them; (you may not put constraint upon them) unless they are guilty of brazenly immoral conduct. Live with your wives in a good manner. If you dislike them in any manner, it may be that you dislike something in which Allah has placed much good for you
O you who believe, it is not lawful for you to take women as heritage against (their) will. Nor should you straiten them by taking part of what you have given them, unless they are guilty of manifest indecency. And treat them kindly. Then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it
O you who believe ! it is not lawful for you to inherit women forcibly; and do not withhold them (unjustly) that you may take away part of that which you have given them unless they are guilty of manifest indecency, but live with them in a recognised (good manner), and if you dislike them, it may be that you dislike a thing while Allah has placed plenty of good in it.
O you who believe! It is not lawful for you to inherit women against their will.h And persecute them not in order to usurp some of the things you have given them, unless they commit something manifestly obscene. And live with them properly. And if you dislike them, it may so be that you dislike a thing while Allah has kept therein immense good
O believers! It is not lawful for you to become heirs to women by force. And do not retain them by force in order to take (back) from them a portion of what you gave them, unless they commit open indecency. And treat them honourably. Then if you dislike them, it may be that you dislike a thing and Allah places in it abundant good
O you who believe, it is not lawful for you to inherit the women by force, nor that you become harsh with them to take away some of what you have given them, unless they commit a clear lewdness. And live with them in kindness. If you dislike them, then perhaps you may dislike something and God makes in it much good
O you who believe, it is not lawful for you to inherit from the women by force. And do not make difficulty for them so that you may take away some of what you have given them, unless they commit a clear lewdness. And live with them in kindness. If you dislike them, then perhaps you dislike something while God makes in it much good.
O you who believe, it is not permissible for you to inherit from the women by force. And do not make difficulty for them so that you may take away some of what you have given them, unless they commit a clear immorality. And live with them in kindness. If you dislike them, then perhaps you dislike something while God makes in it much good.
You, you those who believed, (it) is not permitted/allowed for you that you (P) inherit the women compellingly/forcefully , and do not limit/confine/oppress them (F) to go/take away with some (of) what you gave them (F), except that they (F) come/do/commit with an enormous/atrocious deed evident, and mix/associate/befriend them (F) with the kindness , so if you (P) hated them (F), so maybe/perhaps that you hate a thing and God makes in it much good
O YOU who have attained to faith! It is not lawful for you to [try to] become heirs to your wives [by holding onto them] against their will; and neither shall you keep them under constraint with a view to taking away anything of what you may have given them, unless it be that they have become guilty, in an obvious manner, of immoral conduct. And consort with your wives in a goodly manner; for if you dislike them, it may well be that you dislike something which God might yet make a source of abundant good
O you who have believed, it is not lawful for you to inherit women against their will; (Literally: through compulsion) neither pose problems for them that you may go away with some (part) of what you have brought them except when they come up with a (demonstrably) evident obscenity. And consort with them with beneficence; so in case you hate them, then it is possible you may hate something, and Allah sets in it much charity (i.e. benefit)
O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good
Believers, it is not lawful for you to inherit women against their will as part of the legacy. Do not create difficulties for your wives in order to force them to give-up part of what you had given to them to set themselves free from the bond of marriage, unless they have clearly committed adultery. Always treat them reasonably. If you dislike them, you could be disliking that which God has filled with abundant good
O you who believe, it is not lawful for you that you should forcibly take women as inheritance. Do not hold on to them so that you may take away some of what you have given them, unless they commit a clearly shameful act. Live with them in the recognized manner. If you dislike them, then it is quite likely that you dislike something and Allah has placed a lot of good in it
O’ you who adhere firmly to Islamic monotheism, It is not lawful for you to inherit women against their own will, or to create difficulties for them in order to force them to give up a portion of what you have given them in order to obtain divorce, unless they have clearly committed adultery. Thus, treat them with kindness and respect. If you dislike them, you may dislike something wherein Allâh has placed a lot of goodness.
Oh you who believe! It is not (proper and) lawful for you to inherit from a woman against her will. Nor (is it proper or lawful) to take back anything you gave her (as a gift) _ unless she commits an openly lewd and salacious act (an extra marital sexual act). Associate with her in an honorable manner. You may dislike her. Yet, it is possible that you may dislike something, though Allah may have placed in it a great deal of good
O' you who Live by Faith! It is not lawful for you to inherit women against their own will, or to create difficulties for them in order to force them to give up a portion of what you have given them in order to obtain divorce, unless they have clearly committed adultery. So treat them with kindness and respect. If you dislike them, you may dislike something wherein Allâh has placed a lot of goodness.
O you who have conformed to Islam women are not a property to be inherited against their will following the death of their husbands; you are forbidden to copy this pagan custom, nor are you allowed to ill treat them to force them to give up a part of the dower or of the property you have given them, unless they have been proven guilty of an evil line of conduct. And you must live with them in equity and honour according to the manner and the Islamic laws of matrimony. And should you take to them so much dislike; it may happen that you dislike something whereby Allah makes all grace abound
Believers, it is not lawful for you to inherit women against their will, nor to prevent them from marrying so that you may make off with part of what you have given them, that is unless they have committed a clear act of gross indecency. Live with them in a good way. If you hate them, it may be that you hate something in which Allah has placed much goodness
O believers! It is not permissible for you to inherit women against their will or mistreat them to make them return some of the dowry ˹as a ransom for divorce˺—unless they are found guilty of adultery. Treat them fairly. If you happen to dislike them, you may hate something which Allah turns into a great blessing.
Oh you believers, it is not permissible for you to inherit women forcibly, and do not prevent them from marrying in order to take away some of that which you have given them, unless they commit evident adultery. And give them appropriate company, and should you resent them, then it may be that you resent something wherein Allah has placed much good.
Believers, it is unlawful for you to inherit the women of your deceased kinsmen against their will, or to bar them from re-marrying, in order that you may force them to give up a part of what you have given them, unless they be guilty of a proven lewd act. Live with them in modest conduct; for even if you dislike them, it may well be that you dislike a thing which God has meant for your own abundant good
O you who believe, it is not lawful for you to inherit what the women leave behind, against their will. You shall not force them to give up anything you had given them, unless they commit a proven adultery. You shall treat them nicely. If you dislike them, you may dislike
Believers, it is not lawful for you to inherit women against their will, nor should you treat them harshly in the hopes of re-gaining some of the bridal-gift you gave them, unless they are obviously guilty of promiscuity. Live with your wives in a way that is fair and kind. If you dislike them, it may well be that you dislike something which God has made a source of abundant grace.
Believers, it is not lawful for you to inherit women against their will, nor should you treat them harshly in the hopes of regaining some of the bridal gifts you gave them unless they are obviously guilty of a proven immoral deed. Live with your wives in a way that is fair and kind. If you dislike them, it may well be that you dislike something which God has made a source of abundant grace.
O you who believed! It is not permitted (Halal) for you to inherit the women unwillingly and do not preclude them in order to go away with some of what you had given them, except if they bring an obvious obscenity. And live with them by the well-known. So, if you hate them. So perhaps that you may hate a thing and Allah has set up in it much goodness.
O' you who have Faith! It is not lawful for you to inherit the women against their will, and do not straiten them in order that you may take a part of what you have given them, unless they are guilty of manifest lewdness; but deal kindly with them, and if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it
Believers, it is unlawful for you to inherit women against their will, or to bar them from remarrying so that you may make off with part of what you have given them, except when they are guilty of a flagrant indecency. Consort with them in a goodly manner. Even if you are averse to them, it may well be that you are averse to something in which God has placed much good.
O You who have chosen to be graced with belief! It is not lawful for you to force women into marrying or holding on to them in marriage against their will. Pressuring women to remain in wedlock by threatening to take away the marital gift is forbidden. A wife could forfeit the right to the marital gift only if she has indulged in clear lewdness. You shall treat your wives nicely. Even if you dislike them, it may happen that Allah has placed much good in what you have failed to realize
O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them in order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it
O ye who believe, it is not lawful for you to inherit women against their will, nor should you detain them wrongfully that you may take away part of that which you have given them, except that they be guilty of a flagrant impropriety, and consort with them in kindness, and if you dislike them, it may be that you dislike a thing wherein ALLAH has placed much good
O you who believe! It is not lawful for you to inherit women through coercion, nor to prevent them from marrying [again], that you may take away some of what you have given them, unless they commit a flagrant indecency. And consort with them in a kind and honorable way; for if you dislike them, it may be that you dislike a thing in which God has placed much good
O you who believe! You are forbidden to inherit women against their will nor should you treat them with harshness, that you may take away part of the dowry you have given to them— Except where they have been guilty of open illicit sexual deeds (lustfulness); On the contrary live with them on a basis of kindness and justice. If you take a dislike to them it may be that you dislike a thing, and Allah brings about through it a great deal of good
O you who believe, it’s not lawful for you to inherit women against their will. Nor should you coerce them to return anything you’ve given them—unless they commit a clear indecent act. Live with them in kindness. If you dislike them, you may dislike something in which God has placed much good.
O you who believe! It is not permitted for you to inherit women against their will. And do not coerce them in order to take away some of what you had given them, unless they commit a proven adultery. And live with them in kindness. If you dislike them, it may be that you dislike something in which God has placed much good
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O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allah makes therein much good
O those who believed! It is not lawful for you to inherit women against their will; nor to hinder them, that you may go off with part of what you have given them, except that they commit manifest immorality; but associate with them in kindness, for if you are averse to them, it may be that you are averse to a thing, and God placed in it much good.
O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary l ive with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good
O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good
وَإِنۡ أَرَدتُّمُ ٱسۡتِبۡدَالَ زَوۡجࣲ مَّكَانَ زَوۡجࣲ وَءَاتَیۡتُمۡ إِحۡدَىٰهُنَّ قِنطَارࣰا فَلَا تَأۡخُذُوا۟ مِنۡهُ شَیۡءًاۚ أَتَأۡخُذُونَهُۥ بُهۡتَـٰنࣰا وَإِثۡمࣰا مُّبِینࣰا ٢٠
If you wish to replace one wife with another, do not take any of her bride-gift back, even if you have given her a great amount of gold
But if you intend to replace your wife by another and you have given one of them a heap of gold (as dowry), don’t take away anything from her. Would you take it by slander and with clear sin (accuse her unjustly)?
And if ye intend to replace a wife by anot her, and ye have given the one of them a talent, take not back aught therefrom. Would ye take it back by slander and manifest sin
If you want to take another wife in place of the one you are married to, then even if you have given her a talent of gold, do not take back a thing. Would you take it away by slandering and using unjust means
If you want to leave one of your wives and take another in her stead, even if you have given them loads (of dowry) do not take it back (when separating). You cannot do this by blaming or slandering her!
If you desire to exchange one wife for another and have given your original wife a large amount, do not take any of it. Would you take it by means of slander and outright crime?
If you desire to take a wife in place of another, and you have given one of them a quintal [of gold], do not take anything away from it. Would you take it by way of calumny and flagrant sin?
But if you still decide to dispense with a wife and marry another and you have given the former (even so much as amounts to) a treasure, do not take back anything thereof. Would you take it back by slandering (for the purpose of contriving the kind of divorce that allows you to take it back) and so committing a flagrant sin
And if you desire to take one wife in place of (another) wife and you have given one of them a huge treasure, then take nothing from that which you have given. Would you take it by false accusation and by committing an open sin
And if you desire to exchange a wife in place of another, and you have given to one a hundredweight, take of it nothing. What, will you take it by way of calumny and manifest sin
If you decide to replace one wife in place of another wife, and you have given one of them lots of valuables, then do not take (back) anything of it. Would you take it with a false accusation and an obvious sin?
But if you fail to love your existing wife and have decided to marry another one instead, then do not take back anything that you have given her even though it is a big fortune. Do not recourse to slander or harshness to take your wife’s belonging
But if you decide to place a spouse in the place of the other, even if you had given the latter a whole treasure as a dowry, do not take the least bit of it back. Would you take it by slander and manifest wrong
And if youpl want to replace one spouse with another spouse and you have given one of them a fortune, then take nothing back of it. Would you take it back (by committing) perjury and evident sin?
But if ye wish to exchange one wife for another, and have given one of them a talent, then take not from it anything. What! would you take it for a calumny and a manifest crime
And if you wish to change one wife for another and you have given her heaps of treasure, do not take back anything from it; will you take it back by slander and open sin
And if you want to take one wife in the place of another and you had already given one of them a great amount of wealth, then do not take anything from it. What! Will you take it with slander and with a sin most evident?
If ye be desirous to exchange a wife for another wife, and ye have already given one of them a talent; take not away any thing therefrom; Will ye take it by slandering her, and doing her manifest unjustice
But if you wish to exchange one wife for another, and have given one of them a dower (money, gold), then take nothing back from it. What! Would you take it by slander and manifest wrong
If you wish to take a wife in the place of another wife, and you have given to one a Qintar (98,841.6 lbs.) so do not take from it anything. What, will you take it by way of calumny and a clear sin
And if ye be desirous to exchange one wife for another, and have given one of them a talent, make no deduction from it. Would ye take it by slandering her, and with manifest wrong
And if you intended replacement of the mate in place of the marital partner (already in your wedlock) and you have given to any one of them a treasure, then do not pick up of it anything. Would you take it back by implicating (her in) false charges and committing evident sin
And if you wanted to exchange your spouse in place of another spouse and you gave one of them (f) a hundredweight, so take not anything from it. Would you take it by false charges to harm her reputation and in clear sin?
If you decide to have one wife instead of another, do not take from the first wife any sum you have given her. Would you take it through an act of slander [eg, accusing her of adultery] and thus committing an obvious sin?
If you wish to marry another wife in place of the one you already have, do not take back anything of what you have given her even if it be a heap of gold. Would you take it back through slander and open sin (accusing her unjustly)
And if you decide to dispense with a wife in order to take another, do not take away anything of what you might have given the first one, even if you had given her a heap of gold. Would you take it back by slandering her and committing a manifest wrong
And if you wish to have (one) wife in the place of another and you have given one of them a heap of gold, take nothing from it. Would you take it by slandering (her) and (doing her) manifest wrong
And if you intend to exchange one wife in the place of another and if you have given one of them (even) a treasure, then do not take (back) anything from it. Would you take it (back) by slander * and manifest sin? * A false report to injure someone’s reputation.
And if you intend to change one woman for another as your wife, and you had given one of them a lot of wealth, then take not anything therefrom. Will you take it by resorting to a calumny and a manifest sin
And if you seek to take a wife in place of another and you have (by now) given to her heaps of wealth, yet do not take back any part of it. Do you want to take that wealth (back) by means of unjust accusation and manifest sin
And if you wish to replace one wife instead of another, and you have given one of them a large amount, then do not take anything from it. Would you take it by falsehood while it is clearly a si
And if you wish to replace one wife with another, and you have given one of them a large amount, then do not take anything from it. Will you take it by falsehood while it is clearly a sin?
And if you wish to replace one wife with another, and you have given one of them a large amount, then do not take anything from it. Will you take it by falsehood while it is clearly a sin?
And if you wanted exchanging (to exchange) a spouse (in) place (of a) spouse, and you (P) gave one of them (F) a ton , so do not take from it a thing, do you take it wrongfully/slanderfully, and an evident sin/crime
But if you desire to give up a wife and to take another in her stead, do not take away anything of what you have given the first one, however much it may have been. Would you, perchance, take it away by slandering her and thus committing a manifest sin
And in case you are willing to exchange a spouse in place of (another) spouse, and you have brought one of them a hundredweight, (Literally: a Kantar) then do not take anything of it. Will you take it by way of all-malicious (calumny) and evident vice
And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong
If you want to divorce a woman so that you can marry another, do not take back the dowry which you had paid even if what you paid was a large amount of gold. To do this is a slanderous act and a manifest sin
If you want to take a wife in place of the one (you have), and you have given her plenty of wealth, then do not take any of it back. Would you take it through imputation and open sin
However, if you intended to replace a wife with another wife, and you have given one of them a heap of gold, then take not from it anything. Would you take it wrongfully without any right, and with an apparent transgression?
In case you want to replace a wife with another, do not take back anything you may have given to her in the past, even if it were a very large sum. Would you take back (your gift) by resorting to slander and a flagrant injustice
However, if you intended to replace a wife with another one, and you have given one of them a heap of gold, then do not take from it anything. Would you take it wrongfully without any right, and with an apparent transgression?.
And if any of you decides to dissolve his marriage contract with his wife in favour of matrimonial union with another, and you had dowered your divorcee when you joined in wedlock with a talent of gold, you shall not recover the least part of it; would you reclaim what is their right by fraud and dishonesty and you stand manifest of deceit and falsehood
If you wish to change one wife for another wife after having given the former heap of gold, do not withhold anything from it. Would you invent a slanderous accusation and an open sin to take it from her
If you desire to replace a wife with another and you have given the former ˹even˺ a stack of gold ˹as a dowry˺, do not take any of it back. Would you ˹still˺ take it unjustly and very sinfully?
And if you wish to exchange a wife for another, and you have given one of them a treasure, then do not take anything from it; are you going to take it by way of deception and evident sin?
If you wish to replace one wife with another, do not take anything from the dowry you gave her even if it be a talent. That would be improper and a veritable sin
If you wish to marry another wife, in place of your present wife, and you had given any of them a great deal, you shall not take back anything you had given her. Would you take it fraudulently, maliciously, and sinfully?
If you wish to replace one wife with another, do not take away what you have given to the first one, regardless of how much it is.
If you wish to replace one wife with another and you have given the first one a fortune, do not take any of it back. Would you take it back through slander and blatant sin?
And if you want to replace one wife in place of a wife, and you have given one of them a quintal, So, do not take a thing from it. Are you taking it with false accusation and an obvious sin?
And if you intend to take one wife in place of another and you have given one of them a considerable property then do not take anything of it. Would you take it by slandering (her) and with manifest wrong ?
If you wish to take one wife in place of another and you have given the first one a large sum of money, do not take away anything of it. Would you take it away though that constitutes a gross injustice and a manifest sin?
If you wish to marry another wife in place of your present wife, and you have given her a great deal, you shall not take back anything. Would you take it back by way of slander, a transgression that shall sink your "Self" down
And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong
And if you desire to take one wife in place of another and you have given one of them a treasure, take not aught therefrom. Will you take it by false accusations and manifest sinfulness
If you desire to take one wife in place of another, even if you have given to one of them a great sum, take back nothing from it. Would you take it by way of calumny and manifest sin
But if you decide to take one wife in place of another, even if you had given the latter a whole treasure for dowry, do not take back the least bit of it: Would you take it by slander and a clear wrong
If you wish to replace one wife with another, and you’ve given one of them a fortune, don’t take any of it back. Would you take it by slander and committing a blatant sin?
If you wish to replace one wife with another, and you have given one of them a fortune, take nothing back from it. Would you take it back fraudulently and sinfully
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But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin
And if you wish to exchange one wife for another, and you have given one of them a great amount, then do not take from it anything. Would you take it for a calumny and a manifest crime?
But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong
But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong
وَكَیۡفَ تَأۡخُذُونَهُۥ وَقَدۡ أَفۡضَىٰ بَعۡضُكُمۡ إِلَىٰ بَعۡضࣲ وَأَخَذۡنَ مِنكُم مِّیثَـٰقًا غَلِیظࣰا ٢١
How could you take it when this is unjust and a blatant sin? How could you take it when you have lain with each other and they have taken a solemn pledge from you
And how you could take it back when one of you has gone in to another (with happiness), and they have taken from you a firm pledge (of marriage)?
And how can ye take it back when one of you hath gone in unto the other, and they have obtained from you a rigid bond
How could you do that having slept with one another, and when they had taken a solemn pledge from you
How can you take it back after you have united with one another and you have given them your word (during marriage)?
How could you take it when you have been intimate with one another and they have made a binding contract with you?
How could you take it back, when you have known each other, and they have taken from you a solemn covenant
Then, how could you take it back when you have gone in to each other, and they (the married women) have taken from you a most solemn pledge (of honoring their rights)
And how can you take it when you have already lain with one another and they (- your wives) have bound you down to a firm and solemn covenant (by marriage)
How shall you take it, when each of you has been privily with the other, and they have taken from you a solemn compact
And how do you take it while you have been alone with each other (having sexual relationship), and they took a strong commitment (marriage contract) from you?
How can you even think about doing such a wrong thing when you offered her (whatever you offered as gift) with the most strong promise during the wedding
And how could you take it when you have bonded with each other, and they have taken from you a solemn covenant
And how can you take it back when you have been intimate with one another and they have taken from you a solid pledge?
How care ye take it when one of you has gone in unto the other, and they have taken from you a rigid compact
And how will you take it back whereas you have become unveiled before each other, and they have taken a strong pledge from you
And how can you take it when indeed you have yielded unto one another and they [women] had taken with you a binding covenant?
And how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant
How can you take it when one of you has gone in unto the other, and they have taken from you a solemn contract
How can you take it back when you have reached one another (sexually) and they have taken from you a strong covenant
How, moreover, could ye take it, when one of you hath gone in unto the other, and they have received from you a strict bond of union
And how could you take it back while one of you has gone in unto the other (in marital bond and relations), and (those who are wives to you) have obtained from you a written document (at the time of marriage, which is) firm (as evidence)
And how would you take it when one of you had sexual intercourse with the other and they (f) took from you an earnest solemn promise?
How could you take away (a gift) after you had given yourselves to one another? She had already received a commitment from you.
And how could you take it back when you have enjoyed conjugal happiness and she had taken from you a firm pledge of marriage
How can you take it away after each one has enjoyed the other, and they have taken a firm covenant from you
And how can you take it when one of you has already gone in to the other and they have taken from you a strong covenant
And how can you take it (back) when one of you has gone into the other and they have taken from you a strong pledge?
And how could you take it when you have had enjoyed conjugal relations with one another, and they had taken a firm pledge from you?h
And how can you take it back whilst you have had marital relations with each other, and they have (also) taken a firm promise from you
And how can you take it when you have become intimate with each other, and the women have taken from you a strong covenant
And how can you take it when you have become intimate with each other, and they have taken from you a solemn covenant.
And how can you take it when you have become intimate with each other, and they have taken from you a solemn covenant?
And how do you take it and some of you to some had revealed and they (F) took from you a strong promise/covenant
And how could you take it away after you have given yourselves to one another, and she has received a most solemn pledge from you
And how should you take it, and each of you has already gone privily with the other, (Literally: some of you have been privily with (some) and they have taken from you a solemn compact
How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you
How can you take it back when you have had intimate relations and made a solemn agreement with each other
How can you take it when you have had access to each other and they have taken a firm covenant from you
Would it possible for you to take it since both of you have gone in unto each other, and they have taken from you solemn covenant?
How can you take anything back, after you have already consummated the relationship (and enjoyed each other)? She has secured from you a firm commitment
Would it possible for you to take it since both of you have gone in to each other, and they have taken from you a solemn covenant?.
And how could you reclaim it when you have already entered into matrimony and communion with one another and your vows and solemn promise of allegiance and good will have been pledged to them before Allah
How could you possibly take it after having enjoyed intimacy with each other? They took a solemn pledge from you
And how could you take it back after having enjoyed each other intimately and she has taken from you a firm commitment?
And how can you take it when one of you has already spent time with the other and they have taken from you a binding promise?
for how can you take it back when you have lain with each other and entered into a firm contract
How could you take it back, after you have been intimate with each other, and they had taken from you a solemn pledge?
How could you take it away after you have been intimate with one another, and she has received a solemn pledge from you?
How could you take it away after you have been intimate with one another, and she has received a solemn pledge from you?
And how do you take it, and already some of you conduce to some others, and they have taken from you a coarse charter?
And how can you take it (back) when one of you has already gone in to the other and they have taken from you a firm covenant ?
How can you take it away when each of you has been privy with the other, and they have received from you a most solemn pledge?
And how could you take the marital gift back from her after you have lived intimately with each other and after she has taken from you a very Solemn Pledge of the marital contract
And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant
And how can you take it when one of you may have consorted with the other, and they (the women) have taken from you a strong covenant
And how can you take it back, when you have lain with one another and they have made with you a solemn covenant
And how could you take it (back) when you have gone in unto each other, and they have taken from you a holy promise
How could you take it back after having shared intimate relations and they received a solemn covenant from you?
And how can you take it back, when you have been intimate with one another, and they have received from you a solid commitment
Not available
And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant
And how can you take it when one of you has gone in unto the other, and they have taken from you a strong covenant?
And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant
And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant
وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَاۤؤُكُم مِّنَ ٱلنِّسَاۤءِ إِلَّا مَا قَدۡ سَلَفَۚ إِنَّهُۥ كَانَ فَـٰحِشَةࣰ وَمَقۡتࣰا وَسَاۤءَ سَبِیلًا ٢٢
Do not marry women that your fathers married- with the exception of what is past- this is indeed a shameful thing to do, loathsome and leading to evil
And don’t marry woman whom your fathers married, except what has happened before. Indeed it was lewdness and admonition, and an evil way.
And wed not of women those whom your fathers had wedded, except that which hath already passed. Verily it hath been an indecency and an abomination and an evil way
And do not wed the women your fathers had wed. What happened in the past is now past: It was lewd and abhorrent, and only the way of evil
Do not marry women who your fathers married. Except the past (except what has already occurred in the past). Undoubtedly this is immoral and hateful. Indeed, an awful custom!
Do not marry any women your fathers married — except for what may have already taken place. That is an indecent act, a loathsome thing and an evil path.
Do not marry any of the women whom your fathers had married, excluding what is already past. That is indeed an indecency, an outrage and an evil course
And do not marry the women whom your fathers married – except what has happened (of that sort) in the past (before your conversion: such occurrences are forgivable provided you rectify your conduct and terminate any such contract of marriage). This was indeed a shameful deed and hateful thing, and how evil a way
And marry not those women whom your fathers had married, except what had already passed (- you shall not be called to account for what you did in the past, only you have to divorce them now); for it is a thing highly indecent and repugnant and an evil practice
And do not marry women that your fathers married, unless it be a thing of the past; surely that is indecent and hateful; an evil way
And do not marry women that your fathers married (their ex-wives), except what has already passed. Indeed, it is indecent and disgusting and a bad way.
It is a sin to marry your father’s ex-wife (a shameful and disgusting tradition of the days of ignorance) unless it has happened before the revelation of this law
Do not marry women whom your fathers married, except what has undoubtedly passed. It was immoral and detestable, an abominable custom indeed
And do not marry women whom your fathers had married, except what has already passed. Indeed, that has been an obscenity and loathsome and an evil way.
And do not marry women your fathers married,- except bygones,- for it is abominable and hateful, and an evil way
And do not marry the women who were wedded to your fathers (and grand fathers), except what has already passed; that is indeed an act of shame and great wrong; and an evil way
And do not marry those which your fathers had married from among the women except that which has already gone by. Truly that indeed is a great offence and a despicable act and a way most abominable.
Marry not women, whom your fathers have had to wife; -- except what is already past: -- For this is uncleanness, and an abomination, and an evil way
And do not marry women your fathers married - except what has already happened - for it is an abominable and hateful practice, and an evil way
And do not marry women your fathers married unless it is a thing of the past surely that was an indecency, hated, and a way of evil
And marry not women whom your fathers have married: for this is a shame, and hateful, and an evil way: though what is past may be allowed
And take not in wedlock women whom your fathers took in (their) wedlock except (i.e., leaving as it is), what has already occurred; certainly it is shameful, and most hateful, and it became evil as a way
And marry not women whom your fathers married unless it was in the past. Truly, it had been an indecency and repugnant and how evil a way!
Do not marry women who were married to your fathers. An exception is made for whatever is in the past. Truly, it was a disgusting and hateful deed. It was a sinful practice.
Do not marry those women whom your fathers had married, - except what happened prior to this commandment. - Surely it was shocking, disgusting, and an evil practice
Do not marry the women whom your fathers married, although what is past is past. This indeed was a shameful deed, a hateful thing, and an evil way
And marry not women whom your fathers married, except what has already passed. This surely is indecent and hateful; and it is an evil way
And do not marry those women whom your fathers had married, (there is an) exception to what has already happened in the past, it was certainly indecent and hateful and an evil way.
And marry not those women whom your fathers married, past cases excepted. That practice was indeed an obscenity, abhorrence and an evil way of life
And do not marry women whom your fathers and forefathers married. But that which has passed (before this command is forgiven). It is indeed highly indecent, infuriating and an evil custom
And do not marry what your fathers had married from the women, except what has already been done. It is a lewdness, and an abhorrence, and a bad path
And do not marry who your fathers had married from the women, except what has already been done. It is a lewdness, and an abhorrence, and an evil path.
And do not marry who your fathers had married from the women, except what has already been done. It is an immorality, and an abhorrence, and an evil path.
And do not marry what your fathers married from the women, except what had preceded/passed, that it was an enormous/atrocious deed , and abhorrence/hateful , and (it is an) evil way/path
AND DO NOT marry women whom your fathers have previously married - although what is past is past: this, verily, is a shameful deed, and a hateful thing, and an evil way
And do not marry women that your fathers married, except what has already gone by; surely that is an obscenity and detestation, and an odious way
And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way
Do not marry, from now on, the ex-wives of your fathers for that custom was sinful, loathsome, and abominable
Do not marry those women whom your fathers had married except what has passed. It is indeed shameful and detestable, and it is an evil practice
Wed not those women whom your fathers got married, except for what has already passed. Indeed, that tradition was debauchery, hateful and evil way.
Do not wed the women, whom your father (or grandfather) had married. But whatever has already happened (in the past), has happened. That is indeed a lewd deed, an abominable act, a profane practice
Do not get married to those women whom your fathers got married, except for what has already passed. Most assuredly that tradition was debauchery, hateful and evil way.
And do not marry the women whom your fathers (deceased or divorced) have married before; Allah shall drop into oblivion what happened in the past. This incestuous union has been regarded by Allah as-an immoral act, a degrading vice and an evil line of conduct
Do not marry women who your fathers married, except if such a marriage has already taken place; from now on it would count as gross indecency, vile, and leading to evil consequences.
Do not marry former wives of your fathers—except what was done previously. It was indeed a shameful, despicable, and evil practice.
And do not marry women whom your fathers married, except what has gone before, for it is an indecency, abhorrence and bad way.
You shall not marry the women whom your fathers married: all previous such marriages excepted. That was an evil practice, indecent and abominable
Do not marry the women who were previously married to your fathers - existing marriages are exempted and shall not be broken - for it is a gross offense, and an abominable act.
Do not marry women that your fathers married- with the exception of what previously took place: this is a shameful deed and a hateful thing and leads to evil.
Do not marry women that your fathers married- with the exception of what previously took place: this was an immoral deed and a hateful thing and leads to evil.
And do not request to shag what your fathers were shagged among the women, except what has already passed? Surely it was obscenity, and hateful, and a bad pathway.
And do not marry women whom your father married, except what has already passed; verily it is indecent and hateful and it is an evil way
Do not marry women whom your fathers have previously married, unless it be a thing of the past. Surely, that is an indecent, abominable and evil practice.
Marry not women whom your fathers have ever married, except what has already happened in the Age of Ignorance. Doing such was a shameful and abominable custom indeed
And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way
And marry not those women whom your fathers married, except what has already passed. It is a thing foul and hateful and an evil way
And marry not those women whom your fathers married, save for what is past. Truly it was indecent and loathsome, an evil way
And marry not women whom your fathers married— Except what is past: It was shameful and offensive— A very unpleasant custom indeed
Don’t marry the women your fathers had married, except what has already transpired; it’s an indecent act, shameful, and a vile path.
Do not marry women whom your fathers married, except what is already past. That is improper, indecent, and a bad custom
Not available
And do not marry those [women] whom your fathers married, except what has already occurred. Indeed, it was an immorality and hateful [to Allah ] and was evil as a way
And do not marry women your fathers married, except bygones, indeed it was an immorality and hateful, and an evil way.
And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed
And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed
4
Women who may be married
حُرِّمَتۡ عَلَیۡكُمۡ أُمَّهَـٰتُكُمۡ وَبَنَاتُكُمۡ وَأَخَوَ ٰتُكُمۡ وَعَمَّـٰتُكُمۡ وَخَـٰلَـٰتُكُمۡ وَبَنَاتُ ٱلۡأَخِ وَبَنَاتُ ٱلۡأُخۡتِ وَأُمَّهَـٰتُكُمُ ٱلَّـٰتِیۤ أَرۡضَعۡنَكُمۡ وَأَخَوَ ٰتُكُم مِّنَ ٱلرَّضَـٰعَةِ وَأُمَّهَـٰتُ نِسَاۤىِٕكُمۡ وَرَبَـٰۤىِٕبُكُمُ ٱلَّـٰتِی فِی حُجُورِكُم مِّن نِّسَاۤىِٕكُمُ ٱلَّـٰتِی دَخَلۡتُم بِهِنَّ فَإِن لَّمۡ تَكُونُوا۟ دَخَلۡتُم بِهِنَّ فَلَا جُنَاحَ عَلَیۡكُمۡ وَحَلَـٰۤىِٕلُ أَبۡنَاۤىِٕكُمُ ٱلَّذِینَ مِنۡ أَصۡلَـٰبِكُمۡ وَأَن تَجۡمَعُوا۟ بَیۡنَ ٱلۡأُخۡتَیۡنِ إِلَّا مَا قَدۡ سَلَفَۗ إِنَّ ٱللَّهَ كَانَ غَفُورࣰا رَّحِیمࣰا ٢٣
You are forbidden to take as wives your mothers, daughters, sisters, paternal and maternal aunts, the daughters of brothers and daughters of sisters, your milk-mothers and milk-sisters, your wives’ mothers, the stepdaughters in your care- those born of women with whom you have consummated marriage, if you have not consummated the marriage, then you will not be blamed- wives of your begotten sons, two sisters simultaneously- with the exception of what is past: God is most forgiving and merciful
Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your (foster) mothers who gave you suck, your (foster) milk suckling sisters, your wife’s mothers, your step daughters who are under your guardianship; born from your wives you had conjugal relations with them, but if you did not have conjugal relations with them then there is no sin on you (to marry their daughters), the wives of your sons who are from your own side, and 2 sisters in wedlock at the same time, except what happened before. Surely, Allah is Forgiving, Merciful.
Forbidden unto you are your mothers and your daughters and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters. and your foster mothers and your foster sisters, and the mothers of your wives and your step-daughters, that are your wards, born of your wives unto whom ye have gone in, but if ye have not gone in unto them, no sin shall be on you, and the wives of your sons that are from your own loins, and, also that ye should have two sisters together, except that which hath already passed; verily Allah is ever Forgiving, Merciful
Unlawful are your mothers and daughters and your sisters to you, and the sisters of your fathers and your mothers, and the daughters of your brothers and sisters, and foster mothers, foster sisters, and the mothers of your wives, and the daughters of the wives you have slept with who are under your charge; but in case you have not slept with them there is no offence (if you marry their daughters); and the wives of your own begotten sons; and marrying two sisters is unlawful. What happened in the past (is now past): God is forgiving and kind
It has been prohibited for you (to marry): Your mothers, daughters, sisters, aunts, the daughters of your brothers, the daughters of your sisters, your milk mothers who have nursed you, your sisters through nursing, the mothers of your wives, and your stepdaughters under your guardianship (who are born) of your wives with whom you have united. But if you have not united with the mothers of your stepdaughters, then there is no harm in you (marrying them)... And also prohibited for you are the wives of your sons who are from your loins, and to marry two sisters at the same time... Except what has already occurred in the past... Indeed, Allah is the Ghafur, the Rahim.
Haram for you are: your mothers and your daughters and your sisters, your maternal aunts and your paternal aunts, your brothers´ daughters and your sisters´ daughters, your foster mothers who have suckled you, your foster sisters by suckling, your wives´ mothers, your stepdaughters who are under your protection: the daughters of your wives whom you have had sexual relations with (though if you have not had sexual relations with them there is nothing blameworthy for you in it then), the wives of your sons whom you have fathered, and marrying two sisters at the same time — except for what may have already taken place. Allah is Ever-Forgiving, Most Merciful.
Forbidden to you are your mothers, your daughters and your sisters, your paternal aunts and your maternal aunts, your brother’s daughters and your sister’s daughters, your [foster-]mothers who have suckled you and your sisters through fosterage, your wives’ mothers, and your stepdaughters who are under your care [born] of the wives whom you have gone into —but if you have not gone into them there is no sin upon you— and the wives of your sons who are from your own loins, and that you should marry two sisters at one time —excluding what is already past; indeed Allah is all-forgiving, all-merciful—
Forbidden to you (O believing men) are your mothers (including stepmothers and grandmothers) and daughters (including granddaughters), your sisters (including full sisters and half-sisters), your aunts paternal and maternal, your brothers’ daughters, your sisters’ daughters, your mothers who have given suck to you, your milk-sisters (all those as closely related to you through milk as through descent ), your wives’ mothers, your stepdaughters – who are your foster-children, born of your wives with whom you have consummated marriage; but if you have not consummated marriage with them, there will be no blame on you (should you marry their daughters) – and the spouses of your sons who are of your loins, and to take two sisters together in marriage (including a niece and her aunt maternal or paternal) – except what has happened (of that sort) in the past. Surely God is All-Forgiving, All-Compassionate
Forbidden to you (for marriage) are your mothers, your daughters, your sisters, your paternal aunts, and your maternal aunts, and the daughters of a brother, and the daughters of a sisters, and your (foster) mothers who have given suck to you, and your foster sisters, and the mothers of your wives, and your step-daughters who are being brought up under your care and have been born of your wives (by their former husbands,) unto whom you have gone in, but if you have not gone in unto them (- their mothers), then there is no blame on you (in marrying their daughters), and the wives of your sons who are from your own loins; and (it is forbidden to you) to keep in wedlock two sisters (at one and the same time), except what has already passed, (you have to divorce one of them). Surely, Allah is Most Protector (against faults), Ever Merciful
Forbidden to you are your mothers and daughters, your sisters, your aunts paternal and maternal, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives' mothers, your stepdaughters who are in your care being born of your wives you have been in to -- but if you have not yet been in to them it is no fault in you - and the spouses of your sons who are of your loins, and that you should take to you two sisters together, unless it be a thing of the past; God is All-forgiving, All-compassionate
Forbidden to you (for marriage) are your mothers, and daughters, and sisters, and sisters of your fathers, and sisters of your mothers, and daughters of your brothers, and daughters of your sisters, and your stepmothers who nursed you, and your stepsisters by nursing, and mothers of your wives, and your stepdaughters in your guardianship from your wives whom you had sex with them but if you did not have sex with them then there is no blame on you, and the wives of your sons from your backs (your own sons not your stepsons), and two sisters together (at the same time), except what has already passed. God is forgiving and merciful.
The following women are to close for you to marry them: your mothers, daughters, sisters, father’s sister, mother’s sister, brother’s daughter, sister’s daughter, foster mother (who breast fed you) and their daughter, mother in law, step daughter (under your guardianship), step daughters (unless you divorced their mother before having sex with them), ex-wife of your biological sons. It is also forbidden for you to marry two sisters at the same time unless it has happened before the revelation of this law as God is the Most Forgiving, the Most Merciful
Prohibited to you for marriage are your mothers, daughters, sisters, father’s sisters, mother’s sisters, brother’s daughters, sister’s daughters, foster-mothers, foster-sisters, your wives’ mothers, your step-daughters under your guardianship born of your wives to whom you have been intimate, no prohibition if you have not been intimate, those who have been wives of your sons proceeding from your loins, and two sisters in wedlock at the same time, except what has undoubtedly passed, for God is Oft-Forgiving, Mercifully Redeeming. 23 (End of Part 4
Prohibited for you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and your brother's daughters and your sister's daughters and your (foster) mothers who nursed you and your sisters through nursing and your wives' mothers and your stepdaughters who are in your guardianship—born of wives with whom you have consummated marriage, but if you have not consummated marriage with them, then no sin is committed by you—and the lawful consorts of your begotten sons and to combine two sisters (in marriage, simultaneously), except what has already passed. Indeed, Allah has always been Oft-Forgiving, Bestowing of mercy.
unlawful for you are your mothers, and your daughters, and your sisters, and your paternal aunts and maternal aunts, and your brother's daughters, and your sister's daughters, and your foster mothers, and your foster sisters, and your wives' mothers, and your step daughters who are your wards, born of your wives to whom ye have gone in; but if ye have not gone in unto them, then it is no crime in you; and the lawful spouses of your sons from your own loins, and that ye form a connexion between two sisters,- except bygones,- verily, God is forgiving, merciful
Forbidden for you are your mothers, and your daughters, and your sisters, and your father’s sisters, and your mother’s sisters, and your brothers’ daughters and your sisters’ daughters, and your foster-mothers (who breast-fed you), and their daughters (your foster-sisters), and your wives’ mothers (mothers-in-law), and your wives’ daughters who are under your protection - born of the women with whom you have cohabited; and if you have not cohabited with them, then it is no sin for you to marry their daughters; and (forbidden are) the wives of your own sons (and foster-sons and grandsons) and the keeping of two sisters together in marriage, except what has already passed; indeed Allah is Oft Forgiving, Most Merciful
Forbidden unto you [in marriage] are your mothers and your daughters and your sisters and your aunts paternal and your aunts maternal and your brother’s daughters and your sister’s daughters and your nurse mothers and your nurse sisters and the mothers of your wives and your stepdaughters who are in your care from your wives with whom you have consummated marriage; but if you have not consummated marriage with them then there is no sin upon you; and the wives of your sons who are from your loins and for you to marry two sisters at the same time except that which has already gone by. Truly Allah is Oft-Forgiving, All-merciful.
Ye are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the fathers and on the mothers side, and your brothers daughters, and your sisters daughters, and your mothers who have given you suck, and your foster-sisters, and your wives mothers, and your daughters-in-law which are under your tuition, born of your wives unto whom ye have gone in, -- but if ye have not gone in unto them, it shall be no sin in you to marry them, -- and the wives of your sons who proceed out of your loins; and ye are also forbidden to take to wife two sisters; except what is already past: For God is gracious and merciful
Unlawful for you are your mothers, and your daughters, and your sisters, and your paternal aunts and maternal aunts, and your brother´s daughters, and your sister´s daughters, and your foster mothers, and your foster sisters, and your wive∾
Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives with whom you have lain, but if you have never lain with them it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful
Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts, both on the father and mother's side, and your nieces on the brother and sister's side, and your foster-mothers, and your foster-sisters, and the mothers of your wives, and your step-daughters who are your wards, born of your wives to whom ye have gone in: (but if ye have not gone in unto them, it shall be no sin in you to marry them;) and the wives of your sons who proceed out of your loins; and ye may not have two sisters; except where it is already done. Verily, God is Indulgent, Merciful
Forbidden to you (for marriage) are your mothers (who bore you) and your own daughters and your own sisters and your father’s sisters and your mother’s sisters, and (your) brother’s daughters and (your) sister’s daughters, and mothers to you who breast-fed you and sisters to you for sharing the breast-feeding, and mothers of your wives, and your daughter-wards in your houses and surveillance born to your wives (from some of their previous husband) to whom you have gone in (on the marital bed) — but if you have not gone in to these (mothers in marital relations) then there is no blame on you (if you take such a ward in wedlock when her mother, just after the Nikah, dies, becomes untraceable, or she takes divorce before consummation of marriage) and the wives of your sons who proceed out of your loins. And (it is also forbidden) that you create union between two sisters (by simultaneously tahead of state them in wedlock) except (i.e., leaving as it is) what has already occurred; verily, Allah is Oft-Forgiving, continuously Merciful
Your mothers were forbidden to you and your daughters and your sisters and your paternal and maternal aunts and daughters of your brothers and daughters of your sisters and your foster mothers, those who breast fed you, and your sisters through fosterage and mothers of your wives and your stepdaughters, those who are in your care from wives, those with whom you have lain—but if you have not yet lain with them (f), then there is no blame on you; and wives of your sons who are of your loins; and that you should not gather two sisters together unless it be from the past. Truly, God had been Forgiving, Compassionate
Forbidden to you [men for marriage] are your mothers; your daughters; your sisters; your paternal and maternal aunts; your siblings’ daughters; foster mothers who nursed you; foster sisters in relation to the nursing mothers; your mothers-in-law; your stepdaughters, for whom you are guardians, born to your wives with whom you have been intimate. No blame is on you for marrying (daughters) of wives with whom you have never been intimate. [Also forbidden are] the wives of your birth sons; and two sisters at the same time. An exception is made for whatever is in the past. Truly, Allah is Most Forgiving, Most Merciful.
Forbidden to you for marriage are: your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, daughters of your brothers, daughters of your sisters, your foster-mothers, your foster-sisters, the mothers of your wives, your stepdaughters under your guardianship from those wives with whom you have consummated your marriage, but there is no blame on you in marrying your stepdaughters if you have not consummated your marriage with their mothers, whom you have divorced, and the wives of your own real sons; and you are also forbidden to take in marriage two sisters at one and the same time except what happened prior to this commandment; surely Allah is forgiving, ,erciful
Forbidden to you are your mothers, your daughters, your sisters, your father´s sisters and your mother´s sisters, your brother´s daughters and your sister´s daughters, your milk-mothers, your milk-sisters, the mothers of your wives, and the stepdaughters - who are your foster-children, born of your wives with whom you have consummated the marriage; but if you have not consummated the marriage with them, there will be no blame upon you (if you marry their daughters). It is also forbidden for you to take the wives of the sons who have sprung from your loins and to take two sisters together in marriage, although what is past is past. Surely Allah is All-Forgiving, All-Compassionate
Forbidden to you are your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and brother’s daughters and sister’s daughters, and your mothers that have suckled you, and your foster-sisters, and mothers of your wives, and your stepdaughters who are in your guardianship (born) of your wives to whom you have gone in -- but if you have not gone in to them, there is no blame on you -- and the wives of your sons who are of your own loins; and that you should have two sisters together, except what has already passed. Surely Allah is ever Forgiving, Merciful
Forbidden to you (for marriage) are your mothers and your daughters and your sisters and your father's sisters and your mother's sisters and your brothers daughters and your sisters' daughters and your mothers who have suckled you and your foster sisters and your mothers-inlaw and your step daughters under your guardianship (born) of your wives unto whom you have gone in, but if you have not gone in unto them, then there is no sin on you (in marrying them), and (also forbidden) are the wives of your sons who are from your own loins and that you have (at a time) two sisters together (in your wedlock), (there is an) exception to what has already happened in the past, Allah is certainly Protectively Forgiving, Merciful.
Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brother's daughters and sister's daughters and your mothers that have suckled you and your foster milk suckling sisters and mothers of your wives and your step-daughters in your guardianship, born of your wives with whom you have had sexual intercourse — but if you have had no sexual intercourse, there is no sin on you marrying the step-daughters — and the wives of your begotten sons and that you should have two sisters together, past cases excepted. Allah is indeed Forgiving, Merciful.
Forbidden to you are your mothers and your daughters and your sisters and your father’s sisters and your mother’s sisters and your brother’s daughters and sister’s daughters and your mothers (who) have suckled you, your foster sisters and mothers of your wives. And (similarly) your stepdaughters brought up under your parentage born of your women with whom you have had marital relations (are also forbidden to you.) If you have not had martial relations, then there is no harm (in marrying their daughters). Also forbidden are the wives of your real sons who are of your loins, and having (in marriage) two sisters together, except what has passed in the days of ignorance. Allah indeed is Most Forgiving, Ever-Merciful
Forbidden for you are your mothers, and your daughters, and your sisters, and your fathers' sisters, and your mothers' sisters, and the daughters of your brother, and the daughters of your sister, and your foster mothers who suckled you, and your sisters from suckling, and the mothers of your wives, and your step-daughters residing in your homes from your wives which you have already consummated the marriage with; if you have not consummated the marriage then there is no sin upon you; and the wives of your sons that are from your seed, and that you join between two sisters except what has already been done. God is Forgiving, Merciful
Forbidden for you are your mothers, and your daughters, and your sisters, and the sisters of your father, and the sisters of your mother, and the daughters of your brother, and the daughters of your sister, and your foster mothers who suckled you, and your sisters from suckling, and the mothers of your women, and your step-daughters who are in your lodgings from your women with whom you have already consummated the marriage; if you have not consummated the marriage then there is no sin upon you; and those who were in wedlock with your sons who are from your seed, and that you join between two sisters except what has already been done. God is Forgiving, Merciful.
Forbidden for you are your mothers, and your daughters, and your sisters, and the sisters of your father, and the sisters of your mother, and the daughters of your brother, and the daughters of your sister, and your foster mothers who suckled you, and your sisters from suckling, and the mothers of your women, and your step-daughters who are in your lodgings from your women with whom you have already consummated the marriage; if you have not consummated the marriage then there is no sin upon you; and those who were in wedlock with your sons who are from your seed, and that you join between two sisters except what has already been done. God is Forgiving, Merciful.
Your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and the brothers' daughters (nieces), and the sisters' daughters (nieces), and your mothers who breast fed you, and your sisters from the lactation/breast feeding, and your women's (wives') mothers (mothers in-law), and your step- daughters who (are) in your custody from your women (wives) whom you entered with them (F), are forbidden on you, so if you were not entered with them (F), so no offense/sin on you, and (also forbidden on you are) your sons' allowed/permitted women (wives) whom (are) from your backbones/genealogical relations ,and that you combine between the two sisters, except what had preceded, that God was/is forgiving, merciful
Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother's daughters, and a sister's daughters; and your milk-mothers, and your milk-sisters; and the mothers of your wives; and your step-daughters - who are your foster children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin [by marrying their daughters]; and [forbidden to you are] the spouses of the sons who have sprung from your loins; and [you are forbidden] to have two sisters [as your wives] at one and the same time - but what is past is past: for, behold, God is indeed much-forgiving, a dispenser of grace
Prohibited to you are your mothers and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and (your) brother's daughters, and (your) sister's daughters, and your mothers who have given suck to you, and your suckling sisters, and your women's mothers, and your step-daughters who are in your laps (i.e. under your guardianship) being born of your women whom you have been into-yet, in case you have not been into them, (Literally: entered with) it is no fault in you-and the lawful (spouses) of your sons who are of your loins, and that you should take to you two sisters together, except what has already gone by. Surely Allah has been Ever-Forgiving, Ever-Merciful
Forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers, and your foster-sisters, and your mothers-in-law, and your step-daughters who are under your protection (born) of your women unto whom ye have gone in - but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) - and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful
You are forbidden to marry your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, your foster-mothers, your foster-sisters, your mothers-in-law, your step-daughters whom you have brought up and with whose mothers you have had carnal relations. It would not be a sin to marry her if you did not have carnal relations with her mother. You are forbidden to marry the wives of your own sons and to marry two sisters at the same time without any adverse affect to the such relations of the past. God is All-forgiving and All-merciful
Prohibited for you are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, daughters of brother, daughters of sister, your mothers who suckled you, your sisters through suckling, mothers of your wives and your step-daughters under your care who are born of your women with whom you have had intercourse,_though if you have not had intercourse with them, there is no sin on you,_and the wives of your sons from your loins, and that you combine two sisters (in wedlock), except what has passed. Surely, Allah is Most-Forgiving, Very-Merciful
It is forbidden for you to wed your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, the daughters of your brother, the daughters of your sister, your foster mothers that have suckled you, your foster milk suckling sisters, the mothers of your wives, your step daughters who are in your guardianship, born of your wives to whom you have gone in - but there is no iniquity upon you if you have not gone in them to marry their daughters - the wives of your sons who spring from your own loins, and two sisters in wedlock at the same time, except for what has already passed. Indeed, Allâh is Oft-Forgiving, Most Merciful.
Forbidden for you to marry are: your mothers, your daughters and your sisters, your father´s and your mother´s sisters, your brothers´ and sisters´ daughters, your foster mothers (that is, any women) who (may) have breast fed you, and the foster sisters who have shared the breast milk with you. (Also forbidden are) the mothers of your wives, and the stepdaughters under your care from your wives with whom you have had conjugal relations. But if you did not consummate the marriage (before you divorced her), then there is no sin (for you to marry her daughter). It is forbidden for you to marry the wives of your (biological) sons (that is, those who spring) from your loin. (It is forbidden) for you to gather two sisters in wedlock at the same time. But whatever has happened (in the past), has happened. Allah is the most Forgiving and the most Merciful
It is forbidden for you to marry your mothers, your daughters, your sisters, your paternal aunts, the daughters of your brother, the daughters of your sister, your foster mothers that have suckled you, your foster milk suckling sisters, the mothers of your wives, your step daughters who are in your guardianship, born of your wives to whom you have gone in - but there is no iniquity upon you if you have not gone in them to marry their daughters - the wives of your sons who spring from your own loins, and two sisters in wedlock at the same time, except for what has already passed. Most assuredly Allâh is Oft-Forgiving, Most Merciful.
Forbidden are : your mothers, your daughters, your sisters, your paternal and maternal aunts, your nieces on the brother and sister's side, your foster - mothers, your foster- sisters, your mothers - in - law, your step -daughters with whose mothers you have consummated marriage, but you are absolved to marry them if you have annulled your unconsummated marriage to their mothers -your daughters-in- law whose husbands are your own sons who generated from your own loins. Nor can you effect a, matrimonial union with two sisters at the same time; bygone shall be bygone; the new era shall begin; indeed Allah has always been Ghafurun (Forgiving) and Rahimun
It is forbidden for you to marry: your mothers; your daughters; your sisters; your maternal aunts; your paternal aunts; nieces from the brother’s or sister’s side; your foster mothers who have suckled you, and your foster sisters; your mothers-in-law; the stepdaughters who are in your care from women with whom you have consummated marriage, but if you have not consummated your marriage with them then there’s no blame. Also, forbidden are: the wives of your sons; and marrying two sisters at the same time, except if such a marriage has already taken place. Allah is the Forgiver, the Kind
˹Also˺ forbidden to you for marriage are your mothers, your daughters, your sisters, your paternal and maternal aunts, your brother’s daughters, your sister’s daughters, your foster-mothers, your foster-sisters, your mothers-in-law, your stepdaughters under your guardianship if you have consummated marriage with their mothers—but if you have not, then you can marry them—nor the wives of your own sons, nor two sisters together at the same time—except what was done previously. Surely Allah is All-Forgiving, Most Merciful.
Forbidden to you are your mothers, daughters, sisters, paternal aunts, maternal aunts, brother´s daughters, sister´s daughters, nursing mothers, nursing siblings, mother-in-laws and the step-daughters from the women in your household with whom you have cohabited, and if you have not cohabited with them, then there is no sin against you, and your daughter-in-laws and that you should keep two sisters (simultaneously), except what has gone before, and Allah is forgiving, merciful.
Forbidden to you are your mothers, your daughters, your sisters, your paternal and maternal aunts, the daughters of your brothers and sisters, your foster-mothers, your foster sisters, the mothers of your wives, your step-daughters who are in your charge, born of the wives with whom you have lain (it is no offence for you to marry your step-daughters if you have not consummated your marriage with their mothers), and the wives of your own begotten sons.¹ You are forbidden also to marry two sisters at one and the same time: all previous such marriages excepted. Surely God is forgiving and compassionate
Prohibited for you (in marriage) are your mothers, your daughters, your sisters, the sisters of your fathers, the sisters of your mothers, the daughters of your brother, the daughters of your sister, your nursing mothers, the girls who nursed from the same woman as you, the mothers of your wives, the daughters of your wives with whom you have consummated the marriage - if the marriage has not been consummated, you may marry the daughter. Also prohibited for you are the women who were married to your genetic sons. Also, you shall not be married to two sisters at the same time - but do not break up existing marriages. GOD is Forgiver, Most Merciful.
You are forbidden to take as wives your mothers, your daughters, your sisters, your paternal and maternal aunts, a brother's daughters, a sister's daughters, your wet nurse, your milk-sisters, mothers-in law, and your step-daughters- who are your foster children that are born of your wives with whom you have consummated your marriage. However, if you have not consummated your marriage, you will incur no sin [by marrying their daughters]. You are forbidden to marry the wives of your begotten sons, two sisters simultaneously: with the exception of what previously took place. God is most forgiving and Merciful-to-all.
You are forbidden to take as wives your mothers, your daughters, your sisters, your paternal and maternal aunts, a brother’s daughters, a sister’s daughters, your wet nurse, your milk-sisters, mothers-in-law, and your step-daughters- who are your foster children that are born of your wives with whom you have consummated your marriage. However, if you have not consummated your marriage, you will incur no sin [by marrying their daughters]. You are forbidden to marry the wives of your begotten sons, two sisters simultaneously: with the exception of what previously took place. God is the Most Forgiving, the Mercy Giver.
Forbidden upon you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [breast feeder] mothers who suckled you, your sisters from the breastfeeding, your wives' mothers, and your step daughters under your care [born] from your wives unto whom you have gone in. So, if you have not gone in unto them, so there is no misdemeanor upon you. And [also forbidden are] the wives of your sons who are from your [own] loins, and that you collect [in marriage] two sisters simultaneously, except for what has already passed. Surely, Allah is ever Forgiver, Merciful.
Forbidden to you (in marriage) are your mothers, and your daughters, and your sisters, and your parental aunts and your maternal aunts, and daughters of your brother and daughers of your sister, and your mothers that have suckled you, and your foster sisters, and the mothers of your wives, and your step-daughters who are in your guardianship (born) of your wives to whom you have gone in, but if you have not gone in to them, there shall not be a sin on you (to marry their daughters) , and the wives of your sons who are of your own loins. And (it is forbidden to you) that you should have two sisters together (at the same time) , except what has already passed, verily Allah is Forgiving, Merciful
Forbidden to you [in marriage] are your mothers, your daughters, your sisters, your aunts paternal and maternal, your brother's daughters and your sister's daughters, your mothers who have given suck to you, your suckling sisters, the mothers of your wives, your stepdaughters — who are your foster children — born to your wives with whom you have consummated your marriage; but if you have not consummated your marriage with them, you will incur no sin [by marrying their daughters], and the wives of your own begotten sons; and [you are forbidden] to have two sisters as your wives at one and the same time, unless it be a thing of the past. God is Much-Forgiving, Merciful.
The following women are prohibited for you in marriage: Your mothers, daughters, sisters, father's sisters, mother's sisters, brother's daughters, sister's daughters, foster-mothers who have ever nursed you, foster-sisters, your wives' mothers, your step-daughters unless you have divorced their mother without being intimate with her. Also forbidden are women who have ever been the wives of your sons. You are not allowed to keep two sisters in wedlock at one time except what has already happened in the past. Allah is Forgiving, Merciful
Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful
Forbidden to you are your mothers, and your daughters, and your sisters, and your fathers' sisters and your mothers' sisters and brother's daughters, and sister's daughters, and your foster mothers that have given you suck, and your foster-sisters, and the mothers of your wives, and your step-daughters, who are your wards being born of your wives to whom you have gone in - but if you have not gone in unto them, there is no blame on you - and the wives of your sons that are from your loins; and it is forbidden to you to have two sisters together in marriage, except what has already passed; surely ALLAH is Most Forgiving Merciful
Forbidden unto you [as wives] are your mothers, your daughters, your sisters, your fathers’ sisters, your mothers’ sisters, your brothers’ daughters, your sisters’ daughters, your milk-mothers and milk-sisters, the mothers of your wives, the stepdaughters in your care—born of your wives with whom you have consummated marriage, but if you have not consummated the marriage with them, then there is no blame on you—and the wives of your sons who are from your loins, and two sisters together, save for what is past. Truly God is Forgiving, Merciful
Prohibited to you (for marriage) are— Your mothers, your daughters, your sisters; Your father’s sisters, your mother’s sisters; Your brother’s daughters, your sister’s daughters; Your foster mothers (who breast fed you), your foster sisters; Mothers of your wives; Your stepdaughters under your guardianship, born of your wives unto whom you have gone in— (Those who have been) wives of your sons whom you have fathered; And two sisters in wedlock at one and the same time, Except for what is past; Verily, Allah is ever Often Forgiving (Ghafoor), Most Merciful (Raheem)
Forbidden to you are your mothers, daughters, sisters, paternal aunts, maternal aunts, brother’s daughters, sister’s daughters, nursing mothers, nursing sisters, mothers-in-law, and stepdaughters under your guardianship from wives with whom you’ve been intimate. If you haven’t been intimate with them, you are not blamed. Also the wives of your biological sons, and marrying two sisters simultaneously, unless it has already occurred. God is Oft-Forgiving, Merciful.
Forbidden for you are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, your brother's daughters, your sister's daughters, your foster-mothers who nursed you, your sisters through nursing, your wives' mothers, and your stepdaughters in your guardianship—born of wives you have gone into—but if you have not gone into them, there is no blame on you. And the wives of your genetic sons, and marrying two sisters simultaneously. Except what is past. God is Oft-Forgiving, Most Merciful
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Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives' mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful
Unlawful for you are your mothers, and your daughters, and your sisters, and your father's sisters and your mother's sisters, and your brother's daughters, and your sister's daughters, and your foster mothers, and your foster sisters, and your wives' mothers, and your step daughters who are under your protection, born of your women to whom you have gone in; but if you have not gone in unto them, then it is no crime in you; and the lawful spouses of your sons from your loins, and that you should have two sisters together, except bygones, indeed, God is forgiving, compassionate;
Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters u nder your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is pa st; for God is Oft-forgiving, Most Merciful;
Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;
۞ وَٱلۡمُحۡصَنَـٰتُ مِنَ ٱلنِّسَاۤءِ إِلَّا مَا مَلَكَتۡ أَیۡمَـٰنُكُمۡۖ كِتَـٰبَ ٱللَّهِ عَلَیۡكُمۡۚ وَأُحِلَّ لَكُم مَّا وَرَاۤءَ ذَ ٰلِكُمۡ أَن تَبۡتَغُوا۟ بِأَمۡوَ ٰلِكُم مُّحۡصِنِینَ غَیۡرَ مُسَـٰفِحِینَۚ فَمَا ٱسۡتَمۡتَعۡتُم بِهِۦ مِنۡهُنَّ فَءَاتُوهُنَّ أُجُورَهُنَّ فَرِیضَةࣰۚ وَلَا جُنَاحَ عَلَیۡكُمۡ فِیمَا تَرَ ٰضَیۡتُم بِهِۦ مِنۢ بَعۡدِ ٱلۡفَرِیضَةِۚ إِنَّ ٱللَّهَ كَانَ عَلِیمًا حَكِیمࣰا ٢٤
women already married, other than your slaves.God has ordained all this for you. Other women are lawful to you, so long as you seek them in marriage, with gifts from your property, looking for wedlock rather than fornication. If you wish to enjoy women through marriage, give them their bride-gift- this is obligatory- though if you should choose mutually, after fulfilling this obligation, to do otherwise [with the bride-gift], you will not be blamed: God is all knowing and all wise
(Also forbidden are) married women, except those (captives) whom your right hands possess. This is a decree of Allah upon you. Allah has made lawful for you those who are beyond these limits that you seek (them in marriage) by your wealth (with bridal gift) desiring chastity, not sin (commit illegal sexual intercourse). You benefit from them (enjoy sexual relations), give them their bridal-due as a duty; and there is no sin on you for what you mutually agree after its prescription. Surely, Allah is All-Knower, All-Wise.
And also forbidden are the wedded among women, save those whom your right hands own Allah's rescript for you. And allowed unto you is whatsoever is beyond that, so that ye may seek them with your substances as properly wedded men, not as fornicators. Then whomsoever of them ye have enjoyed, give them their dowers stipulated. And there will be no blame on you in regard to aught on which ye mutually agree after the stipulation; verily Allah is Knowing, Wise
Also forbidden are married women unless they are captives (of war). Such is the decree of God. Lawful for you are women besides these if you seek them with your wealth for wedlock and not for debauchery. Then give those of these women you have enjoyed, the agreed dower. It will not be sinful if you agree to something (else) by mutual consent after having settled the dowry. God is certainly all-knowing and all-wise
Married women, except whom you possess (as bondmaid), have also been prohibited. This is the decree of Allah upon you... And all others have been made lawful for you (to marry) by spending from your possessions, so that you refrain from adultery and live virtuously. To the women you marry and unite with, give their dowry in full. There is no harm in giving more than this if you mutually agree on it. Most certainly, Allah is the Aleem, the Hakim.
And also married women, except for those you have taken in war as slaves. This is what Allah has prescribed for you. Apart from that He has made all other women halal for you provided you seek them with your wealth in marriage and not in fornication. When you consummate your marriage with them give them their prescribed dowry. There is nothing wrong in any further agreement you might come to after the dowry has been given. Allah is All-Knowing, All-Wise.
and married women excepting your slave-women. This is Allah’s ordinance for you. As to others than these, it is lawful for you to seek [union with them] with your wealth, in wedlock, not in license. For the enjoyment you have had from them thereby, give them their dowries, by way of settlement, and there is no sin upon you in what you may agree upon after the settlement. Indeed Allah is all-knowing, all-wise
And (also forbidden to you are) all married women save those (captives) whom your right hands possess (and whose ties with their husbands have practically been cut off). This is God’s decree, binding upon you. Lawful for you are all beyond those mentioned, that you may seek, offering them of your wealth, taking them in sound chastity (i.e. in marriage), and not in licentiousness. And whomever of them you seek to enjoy in marriage (under these conditions), give them their bridal-due as a duty. But there is no blame on you for what you do by mutual agreement after the duty (has been done). Assuredly, God is All-Knowing (of what you do and why), and All-Wise
And (you are also forbidden to marry) already married women who are in a wed-lock. Yet those (captives in war) whom your right hands possess (are permitted to you for marriage even if not formally divorced by their former husbands, since their captivity is equivalent to divorce). This is the law prescribed to you by Allah. All (women) beyond those (mentioned above) are lawful to you, provided you seek (their hands) by means of your wealth (- by granting dowers), marrying them properly and not (committing fornication) to pursue your lust. You shall, for the benefits you draw from them (by regular marriage), pay them (- your wives) such of their dowers as have been fixed. There is, however, no blame on you (in increasing or decreasing the amount of dower) which you (- husband and wife) mutually agree upon, after it has been (once) fixed. Surely, Allah is All-Knowing, All-Wise
and wedded women, save what your right hands own. So God prescribes for you. Lawful for you, beyond all that, is that you may seek, using your wealth, in wedlock and not in licence. Such wives as you enjoy thereby, give them their wages apportionate; it is no fault in you in your agreeing together, after the due apportionate. God is All-knowing, All-wise
And (forbidden to you are) all married women except what your right hands own (those captives that their husbands have not asked for them or do not want to go back). This is God's prescription for you. And (other women) apart from these are made lawful for you, that you look for them with your wealth for marriage and not fornication/adultery. So, for what you enjoyed from them (consummation of marriage), give them their compensations (marriage portions) as a mandate. And there is no blame on you for what you mutually agree about it after the mandate. Indeed, God is knowledgeable and wise.
It is also against God’s law to marry married women, unless they have fled the tyranny of their disbeliever husbands who are at war with you. Apart from the above mentioned ones, you may engage in marriage (and not consenting adult sex) contract, with any other woman as long as you mutually agree upon a gift (or a sum) upon the wedding; if you mutually decide later to renegotiate this sum, you may do so as God is the Knowing and the Wise
Also, women already married, except those whom your right hands possess. God has ordained this for you. And except for these, all others are permissible, provided you pursue them with gifts from your property, desiring chastity, not lust. Seeing that you are given blessings from them, give them their dowries as prescribed. But if after a dowry is prescribed you agree to modify it, there is no blame on you, and God is All Knowing, All Wise
And (also prohibited are) women in wedlock, except those whom youpl rightfully possess. (This is) Allah’s decree, binding upon you. But anything beyond these limits has been made lawful for you, provided you seek them in wedlock, not in fornication, with (dowries from) your own wealths. So if you wish to enjoy them, then bring them their rewards—(as) an obligation. And no sin is committed by you if you agree to any change to the dowry after establishing the obligation. Indeed, Allah has always been All-Knowing, All-Wise.
and married women, save such as your right hands possess,- God's Book against you! - but lawful for you is all besides this, for you to seek them with your wealth, marrying them and not fornicating; but such of them as ye have enjoyed, give them their hire as a lawful due; for there is no crime in you about what ye agree between you after such lawful due, verily, God is knowing and wise
And all married women are forbidden for you except the wives of disbelievers who come into your possession as bondwomen; this is Allah’s decree for you; and other than these, all women are lawful for you so that you seek them in exchange of your wealth in proper wedlock, not adultery; therefore give the women you wish to marry, their appointed bridal money; and after the appointment (of bridal money) there is no sin on you if you come to a mutual agreement; indeed Allah is All Knowing, Wise
And all those who are within the wedlock’s from among the women except ones that your right hands possess; ordinance of Allah upon you. And it is made lawful for you all that is beyond that, that you seek it with your wealth as those who are chaste not as those who are fornicators. But whoever you enjoyed with from among them, then give them their rewards as prescribed dowries and there is no restriction upon you about anything that you may exchange out of mutual agreement after the prescribed dowry. Truly Allah is All-knowing, All-wise.
Ye are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves. This is ordained you from God. Whatever is beside this, is allowed you; that ye may with your substance provide wives for your selves, acting that which is right, and avoiding whoredom. And for the advantage which ye receive from them, give them their reward, according to what is ordained: But it shall be no crime in you to make any other agreement among your selves, after the ordinance shall be complied with; for God is knowing and wise
And all married women (are forbidden unto you), save such as your right hands possess (captives of war) - It is a decree of Allah for you. But lawful for you are all beyond these. So seek them with your wealth in honest marriage and not lust. But such of
And (forbidden to you) are married women, except those whom your right hand owns. Such Allah has written for you. Lawful to you beyond all that, is that you can seek using your wealth in marriage and not fornication. So whatever you have enjoyed from them give them their obligated wage. And there is no fault in you in what ever you mutually agree after the obligation. Allah is the Knower, the Wise
Forbidden to you also are married women, except those who are in your hands as slaves: This is the law of God for you. And it is allowed you, beside this, to seek out wives by means of your wealth, with modest conduct, and without fornication. And give those with whom ye have cohabited their dowry. This is the law. But it shall be no crime in you to make agreements over and above the law. Verily, God is Knowing, Wise
And Al-Muhsanat out of the women [those protected in (marriage) bond] (are also forbidden to be taken in wedlock) except those whom your right hands held in trust — a written covenant from Allah to you. And has been made lawful to you whatever is to you outside this (class) — that you may seek (them in marriage) with your wealth (and possessions) harbouring intention to remain in bond without (being those) who have fluid, temporary or shifting intentions. So what you enjoyed and benefited by this (bond of marriage) through those women (as your wives), then deliver to them their rewards made compulsory (by Allah). And (there is) no blame on you in which you became mutually agreed upon regarding it after (it becomes) a must and compulsory. Surely Allah is All-Knowing, All-Wise
Forbidden to you are the ones who are married women, but from females whom your right hands (f) possessed. This is prescribed by God for you. And were permitted to you those who were beyond these so that with your wealth you be looking as males, ones who seek wedlock, not as ones who are licentious males. For what you enjoyed of it from them (f), give them (f) their bridal due as their dowry portion. And there is no blame on you for what you agreed on among yourselves after the duty. Truly, God had been Knowing, Wise.
[Also forbidden are] all married women except those [prisoners of war] that you rightfully possess. This is the rule prescribed for you by Allah. Except for these exemptions, (all other women) are lawful for you. You must seek [marriage] with [gifts from] your properties. You must marry honorably without lust. Since you derive benefit from (your wives), give them their dowries as commanded. After a dowry is allotted, there is no blame on you if you mutually agree on a variation of it. Truly, Allah is the All-knowing, Perfectly Wise.
Also forbidden for you are married women, except those who have fallen in your hands as prisoners of war. This is the order of Allah relating to marriage prohibitions. All women other than these are lawful provided you seek them in marriage with gifts from your property (dowry), desiring chastity and not lust. Give them their dowry as an obligation for the benefit you have received from your marriage relationship. However, there is no blame on you if you change the agreement of dowry with mutual consent. Allah is the Knowledgeable, Wise
And also forbidden to you are all married women (muhsanat) except those women whom your right hands have come to possess (as a result of war). This is Allah´s decree and it is binding upon you. But it is lawful for you to seek out all women except these, offering them your wealth and the protection of wedlock rather than using them for the unfettered satisfaction of lust. And in exchange of what you enjoy by marrying them pay their bridal-due as an obligation. But there is no blame on you if you mutually agree to alter the settlement after it has been made. Surely Allah is All-Knowing, All-Wise
And all married women except those whom your right hands possess (are forbidden); (this is) Allah’s ordinance to you. And lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage, not committing fornication. Then as to those whom you profit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is every Knowing, Wise
And (forbidden to you for marriage are:) all married women except those whom your right hands possess. Allah has prescribed (this) for you, and lawful for you (to marry) are (all women) other than those mentioned above, provided that you seek them (in marriage) with your wealth, being chaste, not fornicators*; then for that which you benefit through the (marriage) from them, give them their appointed dowries, and there is no sin on you about what you mutually agree upon after appointing (the dowries), Allah is certainly Knowing, Wise. * Those who have unlawful sexual intercourse. * Those who have unlawful sexual intercourse.
And the married among the women other than those whom your right hands possess.h This is Allah's ordinance for you! And permitted for you are women other than those, provided that you seek marriage — and not extramarital sex — with them with your own means. On consummation of the marriages, then, give them their obligatory wedding gifts. And no blame on you in what you mutually agree upon, after fulfilling the obligation.Indeed, Allah is Knowledgeable, Wise
And (forbidden to you are also) women having husbands except those (prisoners of war) who come into your legal possession. Allah has prescribed for you (these prohibitions). And (all women) other than these are made lawful for you, so that you may wish them for marriage by means of your money (i.e., dower), maintaining chastity and not in pursuit of satisfying lust. Then those of them from whom you have received benefit in exchange for that (money), pay them their fixed dowers. And there is no sin on you pertaining to the money on which you mutually agree after fixing the dower. Surely, Allah is All-Knowing, Most Wise
And the already married from the women, except those who become widowed; God's scripture is over you; and permitted for you is what is beyond this, if you are seeking with your money to be protected and not for illicit sex. As for those whom you have already had joy with them, then you shall give them their wage as an obligation. There is no sin upon you for what you agree to after the obligation. God is Knowledgeable, Wise
And the independent from the women, except those maintained by your oaths; the book of God over you; and permitted for you is what is beyond this, if you are seeking with your money to be independent, not for illicit sex. As for those whom you have already had joy with, then you shall give them their dowries as an obligation. There is no sin upon you for what you agree on after the obligation. God is Knowledgeable, Wise
And the independent from the women—except those who are in the care of your oaths—is God’s decree over you. And it is permitted for you to seek beyond this category that you employ your wealth, to be independent, not for illicit sex. So, for those of them you find pleasing, then you shall give them their due payment as an obligation; and there is no sin upon you for what you agree on after the obligation. God is Knowledgeable, Wise.
And the married from the women except what your rights owned/possessed (from spoils of war) God's decree/judgment on you, and became/is permitted/allowed for you, what (is) behind that, that you ask/desire with your (P) wealths , marrying not fornicating/adulterating, so what you enjoyed with it, from them (F), so give them (F) their (F) rewards/fees (dowries) a religious duty/command/stipulation ,and no offense/guilt on you in what you (P) mutually agreed with it, from after the religious duty/command/stipulation , that God was/is knowledgeable, wise/judicious
And [forbidden to you are] all married women other than those whom you rightfully possess [through wedlock]: this is God's ordinance, binding upon you. But lawful to you are all [women] beyond these, for you to seek out, offering them of your possessions, taking them in honest wedlock, and not in fornication. And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after [having agreed upon] this lawful due, you freely agree with one another upon anything [else]: behold, God is indeed all-knowing, wise
And women in wedlock (are forbidden to you), except what your right hands possess. It is the prescribing (Literally: the book) of Allah for you. And lawful for you, beyond all that, is that you seek after (them) with your riches (i.e., that you pay them a dowry) in wedlock, other than in fornication. So (with) whomever of these (women) you enjoy the privilege of marriage, then bring them their rewards as an ordinance, and it is no fault in you in whatever you consented to among yourselves even after the ordinance. Surely Allah has been Ever-Knowing, Ever-Wise
And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise
You are forbidden to marry married women except your slave-girls. This is the decree of God. Besides these, it is lawful for you to marry other women if you pay their dower, maintain chastity and do not commit indecency. If you marry them for the appointed time you must pay their dowries. There is no harm if you reach an understanding among yourselves about the dowry, God is All-knowing and All-wise
(Also prohibited are) the women already bound in marriage, except the bondwomen you come to own. It has been written by Allah for you. All (women), except these, have been permitted for you to seek (to marry) through your wealth, binding yourself, (in marriage) and not only for lust. So, to those of them whose company you have enjoyed, give their dues (dower) as obligated. There is no sin on you in what you mutually agree upon after the (initial) agreement. Surely, Allah is All-Knowing, All-Wise
(It is also forbidden for you to wed) the women whom are already married, except for those (captives & slaves) whom your right hands possess. This is the ordinance of Allâh for you. Therefore, lawful to you are all the women beyond those mentioned as long as you seek them with your property in honest wedlock, not debauchery. Consequently, whoever you like among them, you must give them their dowries which decreed for them. There is no iniquity upon you if you agree mutually after what is appointed of the dowry. Indeed, Allâh is All-Knowing, All-Wise.
(Also forbidden are) women already in wedlock, except those (captive women) your right hand possesses. Allah has decreed that for you! Baring those already mentioned, all other women are lawful for you, provided you seek them with your wealth in honest wedlock, and not for illegal sexual liaison. Pay the women you marry, their ´mehar´ _ (nuptial dowry) _ as a sacred trust. You bear no blame if you pay the ´mehar´ and later agree upon something else (about the dowry) with mutual consent. Indeed Allah is the all-Knowing and the Wisest
It is also forbidden for you to marry the women whom are already married, except for those (captives & slaves) whom your right hands possess. This is the ordinance of Allâh for you. So lawful to you are all the women beyond those mentioned as long as you seek them with your property in honest wedlock, not debauchery. Consequently, whoever you like among them, you must give them their dowries which decreed for them. There is no blame upon you about what you mutually agree after what is appointed of the dowry. Most assuredly Allâh is All-Knowing, All-Wise.
Nor can you marry the women who are married except the captives on hand; a prescriptive rule imposed by Allah on you to observe. But lawful unto you are all who are beyond this limiting provision, with the proviso that you seek to win, with your resources, the women of your choice to unite with them according to Islamic laws of matrimony and not according to vicious indulgence in sexual pleasures. And pay those of them whom you shall enjoy, their dowers; it is a duty incurred by such bond. Nonetheless you shall not fall into consequence if you mutually agree to give her more than what you have dutifully paid or you take back from her what she wishes to remit of her own accord; indeed Allah has always been 'Alimun and Hakimun
Also forbidden are women who are already married, except your slaves. These prohibited marriages are Allah’s commandment to be obeyed. Whatever falls outside the above-mentioned prohibitions is lawful for you to desire, using your wealth to become married men, not fornicators. Whichever of them you wish to enjoy in lawful marriage you must give them their bridal gift; there is no blame on you, after fulfilling that obligation, in whatever you may mutually agree to do with the marriage gift. Allah is the Knower, the Wise
Also ˹forbidden are˺ married women—except ˹female˺ captives in your possession. This is Allah’s commandment to you. Lawful to you are all beyond these—as long as you seek them with your wealth in a legal marriage, not in fornication. Give those you have consummated marriage with their due dowries. It is permissible to be mutually gracious regarding the set dowry. Surely Allah is All-Knowing, All-Wise.
And the chaste women except what is in your possession, a prescription of Allah for you, and anything beyond that is permitted for you to seek out with your wealth, chaste and not through fornication, and give those whom you have made lawful their marital gifts by way of obligation, and there is no sin upon you in whatever you are content with beyond the obligation, for Allah is knowledgeable and wise.
Also married women, except those whom you own as slaves. Such is the decree of God. All women other than these are lawful for you, provided you court them with your wealth in modest conduct, not in fornication. Give them their dowry for the enjoyment you have had of them as a duty; but it shall be no offence for you to make any other agreement among yourselves after you have fulfilled your duty. Surely God is all-knowing and wise
Also prohibited are the women who are already married, unless they flee their disbelieving husbands who are at war with you. These are GOD's commandments to you. All other categories are permitted for you in marriage, so long as you pay them their due dowries. You shall maintain your morality, by not committing adultery. Thus, whoever you like among them, you shall pay them the dowry decreed for them. You commit no error by mutually agreeing to any adjustments to the dowry. GOD is Omniscient, Most Wise.
[You are forbidden to marry] women who are already married, except from those whom your right hands held in trust . God has ordained all of this for you. Other women are lawful to you as long as you seek to marry them and not for unlawful intimacy. If you wish to enjoy women through marriage, you will give them their bridal-gift. If you should mutually choose, after fulfilling this obligation, to do something else with the bridal-gift, you will not be blamed. God is All-Knowing and All-Wise.
[You are forbidden to marry] women who are already married, except those whom your right hands held in trust . God has ordained all of this for you. Other women are lawful to you as long as you seek to marry them and not for unlawful intimacy. If you wish to enjoy women through marriage, you will give them their bridal gifts. If you should mutually choose, after fulfilling this obligation, to do something else with the bridal gifts, you will not be blamed. God is All-Knowing and All-Wise.
And the fortified from the women (married women), except those your right hands possess them (slave-girls). It is Allah’s Book upon you, and it is permitted (Halal) for you what is beyond these, that you seek them with your money in fortification not in promiscuity. So, for whatever you enjoy [of marriage] with it among them, so, give them their wage as an imposition and there is no misdemeanor upon you in what you were satisfied with, after the imposition. Surely, Allah is Knowledgeable, Wise.
And all married women (are forbidden unto you to marry) except those whom your right hands possess (by Allah's decree in the battle against infidels) . It is a written legislation of Allah unto you; and lawful for you are (all women) besides those that you may seek (them) by means of your wealth (as dower) taking them into marriage and not committing fornication. Then as to those of whom you seek content (by temporary marriage) , give them their dowries as a duty; and there is no blame on you in whatever you mutually agree after the duty. Verily Allah is All-Knowing, All-Wise
And [forbidden to you are] all married women, other than those whom your right hands possess. This is God's ordinance, binding upon you. Lawful to you are all women other than these, provided that, offering them of your own possessions, you seek to take them in wedlock, not in fornication. To those with whom you seek to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if you agree among yourselves on any voluntary arrangement even after what has been stipulated by way of duty. God is indeed All- Knowing, Wise.
Also forbidden to you are women who are already married, except those women who have sought asylum with you against their disbelieving husbands at war with you (60:10). This is Allah's Ordinance binding upon you. All other categories are permitted for you in marriage, with mutual consent, as confirmed by giving her a generous marital gift or dowry. You shall seek them in honest wedlock and let marriage be a fortress of chastity for the husband and wife. You shall maintain morality and go not near adultery (17:32). You like to marry women for a better quality of life, so give them their portions as a duty. And there is nothing wrong in adjusting the sum with mutual agreement after the duty has been done. These Laws are given to you by Allah, the Knower, the Wise
And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise
And forbidden to you are married women, except such as your right hands possess. This has ALLAH enjoined on you. And allowed to you are those beyond that, that you may seek them by means of your property, marrying them properly and not committing fornication. And for the benefit you receive from them, give them their dowries, as fixed, and there is no blame on you what you do by mutual agreement after the fixing of the dowry. Surely ALLAH is All-Knowing, Wise
And married women [are forbidden unto you] save those whom your right hands possess; thus has God prescribed for you. Lawful unto you are all others whom you would seek in marriage with gifts from your property, in honest wedlock and not in fornication. And those women whom you enjoy thereby, give unto them their bridewealth, as an obligation; but there is no blame on you for what you agree to after the obligation. God is Knowing, Wise
Also (prohibited are) women already married, except those whom your right hand possess (as captives in the wars); Allah has thus set limits (prohibitions) against you: Except for these, all others are lawful, provided you seek (them in marriage) with gifts from your property desiring chastity, not lust (nor illicit sexual conduct) seeing that you derive benefit from them, give them their dowry (at least) as prescribed; But if, after a dowry is decided, both of you agree (to change it), then there is no blame on you, and Allah is Always All Knowing (Aleem), All Wise (Hakeem)
And all married women, except those whom you rightfully possess. This is a decree from God for you. Beyond these, all others are lawful, provided you seek them with your wealth in a legal marriage, not in fornication. When you wish to enjoy them, give them their bridal gifts, as an obligation. You commit no wrong by mutually agreeing to any adjustments to these gifts. God is All-Knowing, Most Wise.
And all married women, except those you rightfully possess. This is God's decree, binding upon you. Permitted for you are those that lie outside these limits, provided you seek them in legal marriage, with gifts from your property, seeking wedlock, not prostitution. If you wish to enjoy them, then give them their dowry—a legal obligation. You commit no error by agreeing to any change to the dowry. God is All-Knowing, Most Wise
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And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise
And married women, except what your right hands possess, God's Book against you. And lawful for you is what is beyond that, that you seek with your wealth, marrying not fornicating; so what you enjoyed from them of it, then give them their hire as a lawful due; for there is no crime in you about what you agree between you after such lawful due, indeed, God is knowing, wise.
Also (prohibited are) women already married, except those whom your right hands possess: Thus hath God ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your prope rty,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and God is All-knowing, All-wise
Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise
وَمَن لَّمۡ یَسۡتَطِعۡ مِنكُمۡ طَوۡلًا أَن یَنكِحَ ٱلۡمُحۡصَنَـٰتِ ٱلۡمُؤۡمِنَـٰتِ فَمِن مَّا مَلَكَتۡ أَیۡمَـٰنُكُم مِّن فَتَیَـٰتِكُمُ ٱلۡمُؤۡمِنَـٰتِۚ وَٱللَّهُ أَعۡلَمُ بِإِیمَـٰنِكُمۚ بَعۡضُكُم مِّنۢ بَعۡضࣲۚ فَٱنكِحُوهُنَّ بِإِذۡنِ أَهۡلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلۡمَعۡرُوفِ مُحۡصَنَـٰتٍ غَیۡرَ مُسَـٰفِحَـٰتࣲ وَلَا مُتَّخِذَ ٰتِ أَخۡدَانࣲۚ فَإِذَاۤ أُحۡصِنَّ فَإِنۡ أَتَیۡنَ بِفَـٰحِشَةࣲ فَعَلَیۡهِنَّ نِصۡفُ مَا عَلَى ٱلۡمُحۡصَنَـٰتِ مِنَ ٱلۡعَذَابِۚ ذَ ٰلِكَ لِمَنۡ خَشِیَ ٱلۡعَنَتَ مِنكُمۡۚ وَأَن تَصۡبِرُوا۟ خَیۡرࣱ لَّكُمۡۗ وَٱللَّهُ غَفُورࣱ رَّحِیمࣱ ٢٥
If any of you does not have the means to marry a believing free woman, then marry a believing slave- God knows best [the depth of] your faith: you are [all] part of the same family- so marry them with their people’s consent and their proper bride-gifts. [Make them] married women, not adulteresses or lovers. If they commit adultery when they are married, their punishment will be half that of free women. This is for those of you who fear that you will sin; it is better for you to practise selfrestraint. God is most forgiving and merciful
And whoever of you is not able to afford that he marries free believing women, (they may wed) believing girls from among those (captives) whom your right hands possess, and Allah knows all about your faith, you are one from another. Then marry them with permission of their guardians and give them their bridal-due in a fair manner; they (the above said captive girls) should be chaste (in wedlock), not adulterous, nor give secret love affairs. When they are married, if they commit lewdness (illegal sexual intercourse), then upon them (punishment is) ½ of what is upon the free (unmarried) women. This is for those who fear (falling into) sin but it is better for you that you practice self-restraint. Allah is Forgiving, Merciful.
And whosoever of you has not ampleness of means that he may wed free believing women, let him wed such of the believing bondswomen as the right hands of you people own. And Allah noweth well your belief, ye are one from the other. O Ye may wed them then, with the leave of their owners, and give them their dowers reputably as properly wedded women, not as fornicateresses, nor as those taking to themselves secret paramours. And when they have been wedded, if they commit an indecency, on them the punishment shall be a moiety of that for free wedded women. This is for him among you, who dreameth perdition; and that ye should abstain is better for you, and Allah is Forgiving, Merciful
If one of you cannot afford to marry a believing gentlewoman (let him marry) a maid who is a believer. God is aware of your faith: The one of you is of the other; so marry them with the consent of their people, and give them an appropriate dowry. They are women (seeking) wedlock, and not lechery, nor secretly looking for paramours. But if they are married and guilty of adultery, inflict on them half the punishment (enjoined) for gentlewomen. This is for those who are afraid of doing wrong. In case they can wait, it is better for them. God is forgiving and kind
Those among you who don’t have the means to marry believing free women, can marry believing girls in their possession... Allah (as your essential reality) is aware of your faith... You are from one another... Marry them with the permission of their owners. Give to them (their dowries) according to custom, on the condition they refrain from secret affairs and adultery, and live as chaste women... If they commit harlotry after you have united in marriage, then punish them with half of what free women (in this case) would be punished with... This (marrying bondmaids) is for him who fears doing wrong... Yet to be patient is better for you... Allah is the Ghafur, the Rahim.
If any of you do not have the means to marry free women who are muminun, you may marry slavegirls who are muminun. Allah knows best about your iman; you are all the same in that respect. Marry them with their owners´ permission and give them their dowries correctly and courteously as married women, not in fornication or taking them as lovers. When they are married, if they commit fornication they should receive half the punishment of free women. This is for those of you who are afraid of committing fornication. But being patient is better for you. Allah is Ever-Forgiving, Most Merciful.
As for those of you who cannot afford to marry faithful free women, then [let them marry] from what you own, from among your faithful slave-women. Your faith is best known [only] to Allah; you are all [on a] similar [footing]. So marry them with their masters’ permission, and give them their dowries in an honourable manner —[such of them] as are chaste women, not licentious ones or those who take paramours. But on marrying, should they commit an indecent act, then there shall be for them [only] half the punishment for free women. This is for those of you who fear falling into fornication; but it is better that you be continent, and Allah is all-forgiving, all-merciful
If any of you cannot afford to marry free, believing women, (let them marry) believing maidens from among those whom your right hands possess. (Do not regard marriage to such believing maidens as a degradation. Rather, degradation is deviating into licentiousness without marrying.) God knows well all about your faith (and measures you by it); and (whether you be free or slaves) you are one from another (belonging, as believers, to the same faith and community). Marry them, then, with the leave of their guardians, and give them their bridal-due according to religiously lawful and customary good practice, they being women who give themselves in honest chastity, not in licentiousness, nor having secret love-companions. Then if they commit indecency after they have entered into wedlock, they shall be liable to half the penalty to which free (unmarried) women are liable. That (permission to marry slave-girls) is for those of you who fear to fall into sin (by remaining unmarried). But if you persevere (in self-restraint with no fear of falling into sin), that is better for you. And God is All-Forgiving, All-Compassionate
And those of you who have not the means (- social or financial) to marry free believing women (may marry) such of your believing bonds women as your right hands own (by being captives in war). Allah knows very well (the state of) your faith, you are all (sprung) one from another, so marry them with the permission of their guardians and give them their dowers with equity, they being properly married, not (committing fornication), to pursue their lust nor taking secret paramours. And if after they are married they commit adultery then they incur (the punishment of fifty strips which is) half of that (punishment prescribed) for free women. This (permission to marry a bonds woman) is for him among you who fears (that otherwise he will fall into) sin. But it is better for you to exercise restraint. Allah is, indeed, Great Protector, Ever Merciful
Any one of you who has not the affluence to be able to marry believing freewomen in wedlock, let him take believing handmaids that your right hands own; God knows very well your faith; the one of you is as the other. So marry them, with their people's leave, and give them their wages honourably as women in wedlock, not as in licence or taking lovers. But when they are in wedlock, if they commit indecency, they shall be liable to half the chastisement of freewomen. That provision is for those of you who fear fornication; yet it is better for you to be patient. God is All-forgiving, All-compassionate
And anyone among you who cannot afford to marry the free believing women, then (marry) from your believing maids among what your right hands own. God best knows your belief, you are from one another, so marry them with permission of their owners (and their families) and give them their compensations (marriage portions) nicely in marriage (to be your wives) and not as fornicators/adulterers and not as takers of lovers. And when they are married, if they commit indecency, then their punishment is half of what is for free women. This is for any one of you who fears committing fornication, but if you are patient, it is better for you. God is forgiving and merciful.
Those who do not have the mean to marry properly, may, then, marry a believing woman whom his right hand possess (a slave woman or the one who does not have materialistic concerns) as you are all equal in God’s eyes. Wed the latter with the consent of their owners/ guardians promising them a “reasonable” sum. They should behave accordingly and avoid adultery or taking secret lovers. If they commit an indecency, their punishment shall be half of the one prescribed for a free woman. Marrying to a slave woman is the last resort and patience is better for you. God is the Most Forgiving, the Most Merciful
If any of you do not have the means to wed mature believing women, you may wed less mature believing women from among those whom your right hand possess. But God has full knowledge of your faith. Some of you are from the others. So wed them with the permission of their family, and give them their dowries according to what is reasonable. They should be chaste, not lustful, nor should they have illicit relationships. After they are taken in wedlock, if they fall into wrong, their punishment is half of that for mature women. This is for those among you who fear doing wrong. And it is better for you to practice self-restraint, but God is Oft-Forgiving, Mercifully Redeeming
But if one of you lacks the means to marry free believing women, then of those whom you rightfully possess from among your believing maidens. And Allah knows better of your faith. You are of one another, so marry them with the permission of their families and bring them their rewards in accordance with what is fair, in wedlock, not in fornication nor as mistresses. Then when they are married, if they commit an obscenity, then their punishment is half that of free women. That is for those of you who want to avoid distress (by falling in sin). But to be patient is better for you. And Allah is Oft-Forgiving, Bestowing of mercy.
But whosoever of you cannot go the length of marrying marriageable women who believe, then take of what your right hands possess, of your maidens who believe;- though God knows best about your faith. Ye come one from the other; then marry them with the permission of their people, and give them their hire in reason, they being chaste and not fornicating, and not receivers of paramours. But when they are married, if they commit fornication, then inflict upon them half the penalty for married women; that is for whomsoever of you fears wrong; but that ye should have patience is better for you, and God is forgiving and merciful
And whoever among you does not have in marriage free, believing women due to poverty, should marry from the believing bondwomen you own; and Allah knows well your faith; you are from one another; therefore marry them with the permission of their masters, and give them their bridal money according to custom, they becoming (faithful) wives, not committing mischief or secretly making friends; so when they are married and commit the shameful, for them is half the punishment prescribed for free women; this is for one among you who fears falling into adultery; and to practice patience is better for you; and Allah is Oft Forgiving, Most Merciful
But whoever among you is not able to have the means of marrying the free believing women, then [they can marry] from those that your right hands possess from the believing maidens. And Allah is All-knowing about your belief; some of you from the others; therefore marry them by the permission of their masters and give them their rewards in a kindly manner as chaste women not as fornicators nor as those who take secret lovers and once they have come into the wedlock, if they commit a sexual offence, then upon them is half of the punishment that is upon a free married women. This is only for those among you who fear a sexual urge and if you be patient that is better for you and Allah is Oft-Forgiving, Most Merciful.
Whoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers; for God well knoweth your faith. Ye are the one from the other: Therefore marry them with the consent of their masters; and give them their dower according to justice; such as are modest, not guilty of whoredom, nor entertaining lovers. And when they are married, if they be guilty of adultery, they shall suffer half the punishment which is appointed for the free women. This is allowed unto him among you, who feareth to sin by marrying free women; but if ye abstain from marrying slaves, it will be better for you; God is gracious and merciful
But whoever of you cannot marry free women who believe, then marry from what your right hands possess, believing maids; Allah knows best about your faith. You arise one from the other, so marry them with the permission of their people, and give them thei
If any one of you do not have the affluence to be able marry free believing women, (let him marry) from among the believing women that your right hand owns. Allah knows best your belief, you are from each other. Marry them with the permission of their people and give them their wages (dowry) honorably being women in marriage and chaste, not taking lovers. If, after marriage they commit adultery, they shall be liable to half the punishment of a married (free) woman. That is for those of you who fear fornication, but it is better for you to be patient. Allah is the Forgiver, the Most Merciful
And whoever of you is not rich enough to marry free believing women, then let him marry such of your believing maidens as have fallen into your hands as slaves; God well knoweth your faith. Ye are sprung the one from the other. Marry them, then, with the leave of their masters, and give them a fair dower: but let them be chaste and free from fornication, and not entertainers of lovers
And whoever does not have amongst you the means that he may take in wedlock Al-Muhsanat (the women living under protection of their parents and/or their brethren and/or their relatives) Al-Mominat (Believing women), then from amongst (the daughters of) what your right hands held in trust — out of the girls (who are) Believers. And Allah is more Aware of your Faith. Some of you (are) from (some) others. So take those (daughters) in wedlock with the permission of the protecting guardian to these females [The protecting guardian to these females is the person in whose right hands has been placed the mother of these females]; and pay them their bridal money in a desirable way. (They should have the intention of staying as) protected females living in bond of marriage (and) not women who harbour fluid, temporary or shifting intentions, and not those women who pick up boy-friends (or lovers or paramours). And when they are provided protection (in marriage-bond) and if they come as one who is involved in the vulgar act (of adultery) — then, for them (is) the half (of) that which is applicable to Al-Muhsanat as Al-Azab (this is the punishment of flogging mentioned in 24/2–9). This (permission, that a free man living fully protected in a family background may marry of his own free will a female whose family background has become unknown is) for that amongst you who became afraid of falling in sin (of committing pre-marital sex if he remains unmarried). And that you practice self-restraint — would be better for you. And Allah (is) Oft-Forgiving, continuously Merciful
And whoever of you is not affluent to be able to marry the ones who are free, chaste females, the female believers, then, from females whom your right hands possessed, the ones who are female spiritual warriors, female believers And God is greater in knowledge about your belief. You are of one another. So marry them (f) with the permission of their people, and give them (f) their bridal due as one who is honorable, they being ones who are free, chaste females, without being ones who are licentious females, nor females, ones who take lovers to themselves. And when they (f) are in wedlock, if they (f) approached indecencies, then on them is half of the ones who are free, chaste females of the punishment. That is for those who dreaded fornication among you. And that you endure patiently is better for you. God is Forgiving, Compassionate.
As for those of you financially unable to marry free, believing women, marry believers you rightfully possess [ie, prisoners of war]. Allah is most knowledgeable about your faith. You are each from the others [ie, partners in faith]. Marry them with their guardians’ permission. Kindly give them their dowries. They should be chaste –not immoral, taking lovers. After marriage, if they commit adultery, their punishment is half that for free women. This is allowed for those among you who fear committing sin, but it is better for you to practice self-restraint. Allah is Most Forgiving, Most Merciful.
If any of you cannot afford to marry a free believing woman, let him marry one of his own slave girls who is a believer; Allah knows how good you are in your faith. You all belong to one and the same community. Marry them with the permission of their family and give them their fair dowry so that they may live a decent life in wedlock and not live as prostitutes or look for secret illicit relationships. Then if after marriage they commit adultery, they shall be given half the punishment prescribed for a free adulteress. The concession of such a marriage is for those of you who fear that they might commit a sin if they do not get married, but it is better for you to practice self- restraint. Allah is Forgiving, Merciful
And those of you who cannot afford to marry free, believing women (muhsanat), then marry such believing women whom your right hands possess. Allah knows all about your faith. All of you belong to one another. Marry them, then, with the leave of their guardians, and give them their bridal-due in a fair manner that they may live in the protection of wedlock rather than be either mere objects of unfettered lust or given to secret love affairs. Then if they become guilty of immoral conduct after they have entered into wedlock, they shall be liable to half the penalty to which free women (muhsanat) are liable. This relaxation is for those of you who fear to fall into sin by remaining unmarried. But if you persevere, it is better for you. Allah is All-Forgiving, All-Compassionate
And whoever among you cannot afford to marry free believing women, (let him marry) such of your believing maidens as your right hands possess. And Allah knows best your faith -- you are (sprung) the one from the other. So marry them with the permission of their masters, and give them their dowries justly, they being caste, not fornicating, nor receiving paramours; then if they are guilty of adultery when they are taken in marriage, they shall suffer half the punishment for free married women. This is for him among you who fears falling into evil. And that you abstain is better for you. And Allah is Forgiving, Merciful
And whoever among you is not able to afford to marry free believing women, then (he may marry) from those whom your right hands possess from among your believing maids, and Allah knows best your belief, you are one from another, so marry the (maids) with the permission of their people and give them their dowries in a recognised (good manner), they should be chaste not fornicatresses nor those who take lovers. And when the (maids) are taken in wedlock and (then) if they commit an indecency, then on them is half of the punishment of that on free women. This (permission to marry slave girls) is for him among you who fears falling into distress, but it is better for you if you are patient, and Allah is Protectively Forgiving, Merciful.
And whoever amongst you has not been in a position to marry free believing women then let him marry those from among slave-girls who have become believers. And Allah does know your faith. You are of one another. Marry those of them then — with the permission of their masters, and giving them their wedding gifts properly — who are chaste and do not seek extramarital sex taking you as just boyfriends for the purpose. And if, after marriage, they commit fornication, their punishment is half that for free women. This is for the one amongst you who fears falling into sin otherwise. And it is better for you to be patient. And Allah is Forgiving, Merciful
And whoever of you cannot afford to marry free believing women may marry those believing slave girls who are in your possession (under Islamic law). And Allah knows best (the state of) your belief. You (all) are one from another. So, marry these (slave girls) with the permission of their masters, and pay them their dowers according to custom, provided they are wedlocked (being chaste), neither committing illegal sex, nor taking secret lovers. If they commit fornication after they have entered into wedlock, their punishment will be the half of that (appointed) for free (unmarried) women. This permission is for him amongst you who fears (indulging in) sin, and if you practise self-restraint, that is better for you. And Allah is Most Forgiving, Ever-Merciful
And whoever of you cannot afford to marry the believing independent women, then from the still dependant believing young women. God is more aware of your faith, some of you to each other. You shall marry them with the permission of their parents and give them their wage in kindness; to be protected, not for illicit sex or taking lovers. If they become protected, then any of them who comes with lewdness shall have half the punishment of what is for the independent women of the retribution. This is for those who fear hardship from among you. But if you are patient it is better for you, and God is Forgiver, Merciful
And whoever of you cannot afford to marry the independent female believers, then from those maintained by your oaths of the believing young women. And God is more aware of your faith, some of you to each other. You shall marry them with the permission of their parents, and give them their dowries in kindness - to be independent - not for illicit sex or taking lovers. Until they become independent, any of them who comes with an immorality shall have half of what is the punishment for those who are independent. This is for those who fear hardship from among you. But if you are patient it is better for you, and God is Forgiver, Merciful.
And whoever of you cannot afford to marry the independent female believers, then from those who are in the care of your oaths of the believing young women. And God is more aware of your faith, some of you to each other. You shall marry them with the permission of their family, and give them their due payment in kindness. To be independent—not for illicit sex or taking lovers. Once they are independent, then any of them who comes with an immorality shall have half of what is upon those already independent in punishment. This is for those who fear a hardship from among you, but if you are patient it is better for you. And God is Forgiver, Merciful.
And who is not able, from you wealth/capability (means) that he marries the chaste, the believing (F) (free women), so from what your rights owned from your youths (girls) the believers (F), and God (is) more knowing with your (P) faith/belief, some of you (are) from some, so marry them (F), with their families'/relations'/(masters') permission, and give them (F) their rewards/fees (dowries) with the kindness marrying, not fornicating/adulterating, and not taking (P/F) lovers/secret friends, so if they (F) married, so if they committed with an enormous deed/atrocious deed/adultery, so on them (F) half what (is) on the chaste/married (woman) from the torture, that (is) to who feared the exertion/corruption from you, and (to) be patient (is) better for you, and God (is) forgiving, merciful
And as for those of you who, owing to circumstances, are not in a position to marry free believing women, [let them marry] believing maidens from among those whom you rightfully possess. And God knows all about your faith; each one of you is an issue of the other. Marry them, then, with their people's leave, and give them their dowers in an equitable manner - they being women who give themselves in honest wedlock, not in fornication, nor as secret love-companions. And when they are married, and thereafter become guilty of immoral conduct, they shall be liable to half the penalty to which free married women are liable. This [permission to marry slave-girls applies] to those of you who fear lest they stumble into evil. But it is for your own good to persevere in patience [and to abstain from such marriages]: and God is much-forgiving, a dispenser of grace
And whoever of you is unable to (provide) ample (means) for marrying (free) believing women in wedlock, then (let him take) from the believing handmaids that your right hands possess; and Allah knows best your belief, the ones of you are as the others (Literally: Some of you are from some others, i.e., you are equal). So marry them by the permission of their families, (i.e. their folk) and bring them their rewards with beneficence, as (women) in wedlock, other than in fornication or taking mates to themselves. (So) when they are in wedlock, (then) in case they come up with an obscenity, (5) they shall have then half the torment of free women in wedlock. That is for the ones of you who are apprehensive of distress; (i.e., sin) (and) to be patient is more charitable for you; and Allah is Ever-Forgiving, Ever-Merciful
And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honourably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful
If any of you do not have the means to marry a chaste believing woman, marry your believing slave-girls. God knows best about your faith. You have the same faith. Marry them with the permission of their masters and if they are chaste and have avoided fornication and amorous activities, give them their just dowries. If after marriage they commit adultery, they should receive half of the punishment of a free woman who has committed the same crime. This is for those who fear falling into evil. It is better for you to have self-control. God is All-forgiving and All-merciful
If one cannot afford to marry the free Muslim women, then (he may marry) the one you people own of your Muslim girls. Allah knows best about your faith. You are similar to each other. So, marry them with the permission of their masters, and give them their dues, as recognized, they being bound in marriage, not going for lust, nor having paramours. So, once they have been bound in marriage, then, if they commit a shameful act, they shall be liable to half of the punishment prescribed for the free women. That is for those of you who apprehend to indulge in sin. But that you be patient is better for you. Allah is Most-Forgiving, Very-Merciful
Whoever among you is not able to afford to wed free, monotheistic women, then let him wed from the monotheistic maids whom your right hands possess. Allâh is All- Aware of your Faith as you are one from another. Thus, wed them with the permission of their masters, and give them their dowries according to what is reasonable if they are chaste, not committing fornication, nor taking secret paramours. However, when they are sheltered in marriage, if they commit adultery, then their punishment will be half of that for free unmarried women. This is for him among you who fears to commit adultery. But to resort to patience would be far better for you. Allâh is Oft-forgiving, Most Merciful.
If any one of you lacks the means to wed a free believing woman, he may marry a believing woman among those (captives and slaves) your right hand possesses. Allah is well aware of your (state of) belief; you belong to one another. So, marry them with the permission of their family. Pay the women their ´mehar´ _ (nuptial dowry) _ according to the customary manner. Let the women enter into wedlock, and not have illegal sexual liaisons, nor have secret paramours. After entering into wedlock, if such women commit a salacious act, (adultery), their punishment would be half of the punishment a free woman (committing the same offense) would receive. This (exemption of marrying captive women) is for the one who fears distress (from a lack of self-restraint). However, it is better for you to be patient and restrain yourself. Allah is the most Forgiving, and the most Merciful
Whoever among you is not able to afford to marry free, monotheistic woman, then let him marry from the monotheistic maids whom your right hands possess. Allâh is All-Aware of your Faith as you are one from another. So marry them with the permission of their masters, and give them their dowries according to what is reasonable if they are chaste, not committing fornication, or taking secret paramours. However, when they are sheltered in marriage, then, if they commit adultery, their punishment will be half of that for free women. This is for him among you who fears falling into evil. But it is better for you to resort to self-restraint. And Allâh is Oft-forgiving, Most Merciful.
And those of you who do not have enough resources to marry the Muslim, -women who enjoy civil liberty, may turn the course and resort to the young unmarried Muslim women among those reduced to a servile state; and Allah Knows best those of you who justify faith as a conviction operative on their character and will. You take them in marriage by permission of their guardians and pay them themselves, their dowers with good will, and choose those of them who are characterized with the attribute of chastity, faith and fidelity and ornamented with the flower of honesty and not enamoured of other men. And when once they are united in wedlock, they have to guard-themselves from being supposed (temptation). And should they commit themselves to an evil line of conduct, then they shall suffer for their offence, but their punishment shall be half that inflicted on free women for the same offence. Such course of action is ordained for those who are afraid to live in celibacy lest they commit themselves to an evil line of conduct and incur the undesirable consequence. And if you be patient and quietly await the course of events, it is better for you, and Allah is Ghafurun and Rahimun
If anyone lacks the means to marry chaste believing freewomen then let him marry from the believing slave girls you own. Allah knows best your faith. You are all of the same origin; so, marry them with the permission of their owners and give them their marriage gifts according to custom, as with chaste freewomen, not as fornicators or taken as lovers. If, after they are married, they commit an act of gross indecency then their punishment is half that of a chaste freewoman. That permission is for those of you who fear falling into sin. It is, of course, best for you to be patient and exercise restraint. Allah is Forgiving, and Kind
But if any of you cannot afford to marry a free believing woman, then ˹let him marry˺ a believing bondwoman possessed by one of you. Allah knows best ˹the state of˺ your faith ˹and theirs˺. You are from one another. So marry them with the permission of their owners, giving them their dowry in fairness, if they are chaste, neither promiscuous nor having secret affairs. If they commit indecency after marriage, they receive half the punishment of free women. This is for those of you who fear falling into sin. But if you are patient, it is better for you. And Allah is All-Forgiving, Most Merciful.
And who amongst you does not have the means to marry free believing women, then from amongst what is in your possession of the believing servants, and Allah knows your faith best, you all share a common origin, so marry them with the permission of their family and give them their marital gifts appropriately, as long as they are chaste, not given to prostitution nor fornication, so when they are married and then commit adultery, then their punishment is half that of free women; this if for him amongst you who fears hardship, but to have patience is better for you, and Allah is forgiving and merciful.
If any one of you cannot afford to marry a believing free woman, let him marry a slave-girl who is a believer (God best knows your faith: you are born one of another). Marry them with their master‘s permission and give them their dowry in all justice, provided they are honourable and chaste and have not courted other men. If after marriage they commit a lewd act, they shall suffer half the penalty inflicted upon free women. Such is the provision for those of you who fear impropriety: but if you abstain, it will be better for you. God is forgiving and compassionate
Those among you who cannot afford to marry free believing women, may marry believing slave women. GOD knows best about your belief, and you are equal to one another, as far as belief is concerned. You shall obtain permission from their guardians before you marry them, and pay them their due dowry equitably. They shall maintain moral behavior, by not committing adultery, or having secret lovers. Once they are freed through marriage, if they commit adultery, their punishment shall be half of that for the free women. Marrying a slave shall be a last resort for those unable to wait. To be patient is better for you. GOD is Forgiver, Most Merciful.
If any of you does not have the means to marry free believing women, then marry a believer from those whom your right hands held in trust. God knows all about your faith; each one of you is part of the same human family. Marry them with their guardian's consent, and give them their rightful bridal-gifts. Make them married women, not adulterous fornicators or lovers. If they commit adultery when they are married, their punishment should be half that of free women. This permission is for those of you who fear they will sin. It is better for you to practice self-control. God is most forgiving and Merciful-to-all.
If any of you does not have the means to marry free believing women, then marry a believing servant from those whom your right hands held in trust. God knows all about your faith; each one of you is part of the same human family. Marry them with their guardian’s consent, and give them their rightful bridal gifts. Make them married women, not adulterous fornicators or lovers. If they commit an immoral deed when they are married, their punishment should be half that of free women. This permission is for those of you who fear they will sin. It is better for you to practice self-control. God is the Most Forgiving, the Mercy Giver.
And whoever from you is not able the affluence to request to shag the fortified believing free women, so [he may marry] from those whom your right hands possess from the believing slave girls. And Allah is more knowledgeable by your faith. Some of you are from some other. So, request to shag them by the permission of their families and give them their wages by well-known as fortified women neither promiscuous nor paramour takers. So, if they become Fortified (Married), and they bring an obscenity, so it shall be upon them half the torment that on the fortified free women. That is for whoever from you awed the fall in sin. And if you are patient, it is goodness, for you. And Allah is Forgiver, Merciful.
And whoever among you is not able to financially afford to marry free believing women, then (let him marry) of those (slaves or captives) whom your right hands possess from among your believing maidens; and Allah better knows your faith; you are (sprung) one from the other, so marry them with the permission of their masters and give them their dowries in fairness, they being chaste, not committing lewdness, nor taking paramours. And if when they are married they commit lewdness, their punishment is half that for free women. This (kind of marriage) is for those among you who fear falling into evil. But to have patience would be better for you, and Allah is Forgiving, Merciful
Any of you who, owing to circumstances, is not in a position to marry a free believing woman may marry a believing maiden from among those whom your right hands possess. God knows all about your faith: you belong to one another. Marry them, then, with their people's consent and give them their dowers in an equitable manner, as chaste women who give themselves in honest wedlock, not in fornication, nor as women who have secret love companions. If after their marriage, they are guilty of gross immoral conduct, they shall be liable to half the penalty to which free women are liable. This provision applies to those of you who fear to stumble into sin. Yet it is better for you to be patient. God is Much- Forgiving, Merciful.
(As the Qur'an is being revealed to you (O Messenger), the emancipation of the slaves, male and female, is steadily taking place). A man among you who cannot find a free believing woman willing to marry him, should have no hesitation in asking the hand of a believing maiden from her guardian. Allah knows your beliefs and reiterates that all human beings are equal in the Sight of Allah (17:70). Pay them a generous marital gift in kindness. They shall maintain moral behavior, by not committing adultery, or having secret relations. Since their upbringing has been deficient in the environment of slavery, their punishment will be half that of the free women, if they commit indecency after marriage. The permission to marry a bonded woman is for him who fears to commit sin. The better recourse is freeing her first from bondage. Men and women must be patient and exercise self-control while waiting to get married. Allah is Forgiving, Merciful
And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful
And whoso of you cannot afford to marry free believing women, let him marry what your right hands possess, namely your believing hand-maids. And ALLAH knows your faith best; you are all one from another; so marry them with the leave of their masters and give them their dowries, according to what is fair, they being chaste, not committing fornication, nor taking secret paramours. And if, after they are married, they are guilty of lewdness, they shall have half the punishment prescribe for free married women. This is for him among you who fears lest he should commit sin. And that you restrain yourselves is better for you; and ALLAH is Most Forgiving, Merciful
And whosoever among you has not the means to marry free, believing women, then [marry] the believing young women among those whom your right hands possess; God knows best your faith, the one of you is as the other, so wed them by the permission of their people, and give unto them their proper bridewealth, as married women, not as fornicators or paramours. And when they are married, should they commit an indecency, they shall be liable to half the punishment of free women. This is for the one among you who fears he will sin, but it is better for you to be patient. God is Forgiving, Merciful
If any of you do not have the means with which to wed free believing women, they may wed believing (captive or slave) girls from among those whom your right hand possess: And Allah has full knowledge about your Faith; You being one (individual different) from another. In every case, you are to wed them with the permission of their owners (guardians), and give them their dowries, according to what is reasonable: They should be chaste, not lustful (nor sinful), nor taking (illicit) partners; And when they are taken in wedlock, if they fall into shame, their punishment is half that of free women. This (permission) is for those among you who fear sin; But it is better for you that you practice self-control. And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Those among you who can’t afford to marry free, believing women, may marry believing maids under your care. God is well aware of your faith; you are of one another. Marry them with their guardians’ permission, and give them their rightful dowries, in pursuit of virtue, not immorality or secret affairs. If they commit adultery after their marriage, their punishment is half that of free women. This is for those who fear falling into sin, but it’s better for you to be patient. God is Forgiving and Merciful.
If any of you lack the means to marry free believing women, he may marry one of the believing maids under your control. God is well aware of your faith. You are from one another. Marry them with the permission of their guardians, and give them their recompense fairly—to be protected—neither committing adultery, nor taking secret lovers. When they are married, if they commit adultery, their punishment shall be half that of free women. That is for those among you who fear falling into decadence. But to practice self-restraint is better for you. God is Most Forgiving, Most Merciful
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And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful
And whoever of you is not able to afford to marry free chaste women who believe, then take of what your right hands possess, of your maids who believe; and God knows best about your faith. You come one from the other; then marry them with the permission of their people, and give them their hire in reason, they being chaste and not fornicating, and not taking lovers. And when they are married, if they commit immorality, then inflict upon them half the penalty for the free chaste women; that is for whoever of you fears wrong; and that you should have patience is better for you, and God is forgiving, compassionate.
If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And God hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permis sion) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And God is Oft-forgiving, Most Merciful
If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful
5
Women's Rights over their Earnings
یُرِیدُ ٱللَّهُ لِیُبَیِّنَ لَكُمۡ وَیَهۡدِیَكُمۡ سُنَنَ ٱلَّذِینَ مِن قَبۡلِكُمۡ وَیَتُوبَ عَلَیۡكُمۡۗ وَٱللَّهُ عَلِیمٌ حَكِیمࣱ ٢٦
He wishes to make His laws clear to you and guide you to the righteous ways of those who went before you. He wishes to turn towards you in mercy- He is all knowing, all wise
Allah wishes to make clear to you, and guide you to ways of those who were before you, and to accept repentance of you, and Allah is All-Knower, All-Wise.
Allah intendeth to expound unto you and to guide you into the dispensations of those before you and relent toward you. And Allah is Knowing, Wise
God wishes to make it clear to you and guide you through the example of earlier people, and to forgive you, for God is all-knowing and all-wise
Allah wants to make clear to you what you don’t know, guide you to the good practices of those who came before you, and forgive you your faults. Allah is the Aleem, the Hakim.
Allah desires to make things clear to you and to guide you to the correct practices of those before you and to turn towards you. Allah is All-Knowing, All-Wise.
Allah desires to explain [the laws] to you, and to guide you to the customs of those who were before you, and to turn toward you clemently, and Allah is all-knowing, all-wise
God wills to explain to you (His commandments in which your happiness lie), and to guide you to the (righteous) ways of life of those who preceded you, and to turn to you (with mercy and favor). God is All-Knowing, All-Wise
Allah desires to make clear (His commandments) to you, and guide you to the (righteous) ways of your predecessors, and to turn to you with mercy. Verily, Allah is All-Knowing, All-Wise
God desires to make clear to you, and to guide you in the institutions of those before you, and to turn towards you; God is All-knowing, All-wise
God wants to clarify for you and to guide you to the traditions of those before you, and to turn to you (and forgive you). God is knowledgeable and wise.
It is God’s desire to explain the things for you by referring to its precedents; thus guide you to the way of those before you who were on the right path as God accepted their repentance. God is Knowledgeable and the Most Wise
God wishes to make clear to you and to guide you to the ways of those before you, and to turn to you, for God is All Knowing, All Wise
Allah wants to make things evident to youpl and to guide you by the rules (He set) for those before you and to grant you repentance and accept it from you. And Allah is All-Knowing, All-Wise.
God wishes to explain to you and to guide you into the ordinances of those who were before you, and to turn towards you, for God is knowing, wise
Allah wills to explain His commands to you and show you the ways of those before you, and to incline towards you with His mercy; and Allah is All Knowing, Wise
Allah intends to make clear for you and [intends] to guide you to the ways of those who were before you and [intends] to accept your repentance. And Allah is All-knowing, All-wise.
God is willing to declare these things unto you and to direct you according to the ordinances of those who have gone before you, and to be merciful unto you. God is knowing and wise
Allah wishes to explain to you and to guide you into the ordinances of those who were before you, and would turn towards you in mercy, for Allah is Knowing, Wise
Allah wishes to make this clear to you and to guide you along the ways of those who have gone before you, and turns towards you. And Allah is the Knower, the Wise
If after marriage they commit adultery, then inflict upon them half the penalty enacted for free married women. This law is for him among you who is afraid of doing wrong: but if ye abstain, it will be better for you. And God is Lenient, Merciful
Allah intends that He may explain for you people and may guide you people to the ways of those (who were occupying the world) before you, and He may turn to you people (in Mercy and Forgiveness), and Allah (is) All-Aware, All-Wise
God wants to make manifest to you and to guide you to customs of those who were before you and to turn to you in forgiveness. And God is Knowing, Wise.
Allah intends to clarify for you and to guide you to the lifestyle of the (righteous people) who lived before you. [He intends] to accept your repentance. Allah is the All-knowing, the Perfectly Wise.
Allah desires to clarify, and guides you to the ways which were followed by the righteous people before you, and turns to you in mercy. Allah is the Knowledgeable, Wise
Allah wants to make all this clear to you, and to guide you to the ways which the righteous have followed in the past. He will turn graciously towards you. Allah is All-Knowing, All-Wise
Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully). And Allah is Knowing, Wise
Allah intends to make (things) clear to you and to guide you (through) the ways of those before you and to turn to you (mercifully) and Allah is Knowing, Wise.
Allah wishes to recount to you the customs of people, who lived before you, and to guide you and forgive those of you who repent their transgressions. And Allah is Knowledgeable, Wise
Allah intends to explain to you (His commands) and guide you to the ways of those (pious) people who have passed before you and turn to you in mercy. And Allah is All-Knowing, Most Wise
God wants to make clear for you and guide you to the ways of those before you, and pardon you, and God is Knowledgeable, Wise
God wants to clarify for you and guide you to the paths of those before you, and pardon you, and God is Knowledgeable, Wise.
God wants to clarify for you and guide you to the paths of those before you, and pardon you, and God is Knowledgeable, Wise.
God wants to clarify/show/explain to you and (He) guides you (to) those who (were) before you's laws/ways, and He forgives on you, and God (is) knowledgeable, wise/judicious
God wants to make [all this] clear unto you, and to guide you onto the [righteous] ways of life of those who preceded you, and to turn unto you in His mercy: for God is all-knowing, wise
Allah wills to make this evident to you and guide you into the enactments of the ones before you and to relent towards you; and Allah is Ever-Knowing, Ever-Wise
Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise
God wants to guide you, explain to you the customs of those who lived before you, and grant you forgiveness. He is All-knowing and All-wise
Allah intends (through this Qur‘an) to explain to you (the rules) and to guide you to the ways of those (prophets who passed) before you, and to turn graciously towards you. Allah is All-Knowing, All-Wise
Allâh wants to make clear (what is lawful and what is unlawful) to you, in order to guide you to the ways of those before you and to grant you forgiveness. He is All-knowing and All-wise.
Allah wants to make (matters) clear to you, and to guide you along the ways of those (righteous ones) before you. He accepts your repentance. Allah is all-Knowing, the Wisest
Allâh wants to make clear (what is lawful and what is unlawful) to you in order to guide you to the ways of those before you and to grant you forgiveness. He is All-knowing and All-wise.
Allah intends to indicate to you the best course of action and to guide you to divine providence and to the habits of life acquired by those who came to this world before you, and to give up resentment against you and pardon your offence. And Allah is 'Alimun and Hakimun
Allah explains and guides you in the traditions of those believers who came before you, and to forgive you. Allah is the Knower, the Wise
It is Allah’s Will to make things clear to you, guide you to the ˹noble˺ ways of those before you, and turn to you in mercy. For Allah is All-Knowing, All-Wise.
Allah wills to explain it to you and guide you the paths of those before you and turn back to you, and Allah is knowledgeable and wise.
God desires to make this clear to you and to guide you along the paths of those who have gone before you, and to pardon you. God is all-knowing and wise
GOD wills to explain things for you, and to guide you through past precedents, and to redeem you. GOD is Omniscient, Most Wise.
God wishes to make His laws clear to you, and to guide you towards the righteous ways of those who preceded you. He wishes to redeem you. He is all-knowing and all wise.
God wishes to make His laws clear to you and to guide you towards the righteous ways of those who preceded you. He wishes to redeem you. He is all-knowing and all-wise.
Allah wants to demonstrate for you, and to guide you the routes (Sunnah) of those before you, and to repent upon you and Allah is Knowledgeable, Wise.
Allah desires to make clear (the way of felicity) to you, and to guide you in the ways of those before you, and to turn to you (mercifully) , and Allah is All-Knowing, All-Wise.
God wants to make all this clear to you and to guide you in the [righteous] ways of life of those who have preceded you, and to turn to you in His mercy. God is All- Knowing, Wise.
Allah would explain to you and guide you by the examples of those who were before you, and turn to you (in Mercy). And Allah is Knower, Wise
Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise
ALLAH desires to make clear to you, and guide you to, the path of those before you and to turn to you in mercy. And ALLAH is All-Knowing, Wise
God desires to make [this] clear unto you, and to guide you to the traditions of those who went before you, and to relent unto you. And God is Knowing, Wise
Allah does wish to make clear to you and to show you the faults (ways) of those before you; And (He does wish to) turn to you (in Mercy): And Allah is All Knowing (Aleem), All Wise (Hakeem)
God wants to clarify for you, and to guide you to the ways of those who came before you, and to accept your repentance. God is All-Knowing, All-Wise.
God intends to make things clear to you, and to guide you in the ways of those before you, and to redeem you. God is Most Knowing, Most Wise
God wants to clarify for you and guide you in the ways of those who were before you, and to turn toward you; for God is most knowing, most wise.
Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise
God wishes to explain to you and to guide you into the ordinances of those who were before you, and to relent on you, and God is knowing, wise.
God doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And God is All-knowing, All-wise
Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise
وَٱللَّهُ یُرِیدُ أَن یَتُوبَ عَلَیۡكُمۡ وَیُرِیدُ ٱلَّذِینَ یَتَّبِعُونَ ٱلشَّهَوَ ٰتِ أَن تَمِیلُوا۟ مَیۡلًا عَظِیمࣰا ٢٧
He wishes to turn towards you, but those who follow their lusts want you to go far astray
Allah wishes to accept your repentance, wishes those who follow their lusts that you (believers) should deviate far away (from the Right Way)
And Allah intendeth to relent toward you, and those that follow lusts intend that ye shall incline a mighty inclining
God likes to turn to you, but those who are lost in the pleasures of the flesh wish to turn you astray, far away
Allah wants to accept your repentance (for your mistakes). But those who follow their desires (bodily temptations) want you to go astray (from the reality) in corruption.
Allah desires to turn towards you, but those who pursue their lower appetites desire to make you deviate completely.
Allah desires to turn toward you clemently, but those who pursue their [base] appetites desire that you fall into gross waywardness
God wills to turn to you (with mercy and favor by explaining to you His commandments and guiding you to the Straight Path), whereas those who follow (their) lusts (for women, offspring, wealth, fame, status, and position) desire you to deviate greatly (from the Straight Path)
Whereas Allah desires to turn to you with mercy, those who follow (the dictates of their) lusts want you to drift far away (from the right path)
and God desires to turn towards you, but those who follow their lusts desire you to swerve away mightily
God wants to turn to you (and forgive you), but those who follow (their) lusts want you to deviate, a great deviation.
God’s wishes to free you from the consequences of your ignorance. Those who follow their lust and vain desires, on the contrary, wish to turn you far away from God; far away
God wishes to accept your repentance, but the wish of those who follow their passions is that you should turn away, far away
And Allah wants to grant you repentance and accept it from you, while those who follow desires want you to deviate (with) a great deviation.
God wishes to turn towards you, but those who follow their lusts wish that ye should swerve with a mighty swerving
And Allah wills to incline towards you with His mercy; and those who pursue their own pleasures wish that you be far separated from the Straight Path
And Allah intends to accept your repentance but those who follow the vain desires wants you to digress a great digression.
God desireth to be gracious unto you; but they who follow their lusts, desire that ye should turn aside from the truth with great deviation
Allah wishes to turn towards you in mercy, but those who follow their own lusts (desires, prejudices, addictions, superstitions) wish that you should go far astray
Allah wishes to turn towards you, but those who follow their lower desires wish you to greatly swerve away
God desireth to make this known to you, and to guide you into the ways of those who have been before you, and to turn Him unto you in mercy. And God is Knowing, Wise
And Allah intends that He may turn to you people (in Mercy and Forgiveness). And desire those who follow (their) lusts that you (Believers) may deviate (to a) deviation — extreme and tremendous in degree
God wants that He turn to you in forgiveness while those who follow their lusts want that you turn against God in a serious deviation.
Allah wants to respond to you in mercy. Those who follow their own desires want you to widely deviate [from what is right].
Allah wishes to forgive you, but those who follow their lusts wish to see you deviate far away from the Right Way
And Allah indeed wants to turn graciously towards you; but those who follow their lusts would want you to drift far away from the right way
And Allah desires to turn to you (mercifully). And those who follow (their) lusts desire that you should deviate (with) a great deviation
And Allah intends to turn to you (mercifully) but those who follow lusty desires intend that you should go astray (being) tremendously astray.
And Allah wishes that He forgives those of you who repent their transgressions, while those who follow sensual desires wish that you go far astray
And Allah intends to bestow upon you His favour, but those who pursue the lusts (of the ill-commanding selves) wish you to turn far away from the right path
And God wants to pardon you, but those who follow their lusts want that you would be diverted into a great diversion
And God wants to pardon you, but those who follow desires want that you would be diverted into a great diversion.
And God wants to pardon you, but those who follow desires want that you would be diverted into a great diversion.
And God wants that He forgives on you, and those who follow the lusts/desires want that you bend/sway (a) great bending/swaying
And God wants to turn unto you in His mercy, whereas those who follow [only] their own lusts want you to drift far away from the right path
And Allah wills to relent towards you, and (the ones) who closely follow (their) lusts would have you incline (Literally: tilt away a tremendous tilting) away a tremendous inclining
And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray
God wants to be merciful to you but those who follow their evil desires seek to lead you astray
Allah intends to turn graciously towards you, while those who follow desires want you to deviate (from the right path), a huge deviation
Allâh intends to grant you forgiveness while those who follow their worldly lusts want to see you deviating tremendously.
Allah wants to turn towards you with (His) mercy, while those who have surrendered to their lusts want you to slide down the slippery slope (of sin)
Allâh intends to grant you forgiveness while those who follow their worldly pleasures want to see you deviating tremendously (from the path of truth).
But whereas Allah takes upon Himself to extend His mercy to you and give up resentment against you and pardon your offence, the wicked bred to the taste of lust appetent wish to see you alienate Allah's purpose and depart far distant from the path of righteousness
Allah wishes to accept your repentance, whereas people who pursue their lusts want you to deviate far from the course
And it is Allah’s Will to turn to you in grace, but those who follow their desires wish to see you deviate entirely ˹from Allah’s Way˺.
And Allah wants to turn back to you, and those who follow desires want you to stray badly.
And God wishes to pardon you, but those who follow their own appetites wish to see you stray grievously into error
GOD wishes to redeem you, while those who pursue their lusts wish that you deviate a great deviation.
God wants to redeem you in mercy, but those who only follow their lusts want you to drift astray from the right path. ( :
God wants to redeem you in mercy, but those who only follow their lusts want you to drift astray from the right path.
Allah wants to repent upon you, and those who follow the desires want you to slope a great sloping.
And Allah desires that He should turn to you (mercifully) , but those who follow their lusts desire that you should deviate (with) a great deviation.
And God wants to turn to you in His mercy, while those who follow their lusts want you to go very far astray.
Allah turns to you in kindness, while those who follow their desires want that you drift far away from the right path. (They would rather have no laws to constrain their desires)
And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation
And ALLAH wishes to turn to you in mercy, but those who follow their low desires wish that you should incline wholly towards evil
God desires to relent unto you, but those who follow lusts desire that you go tremendously astray
Allah does wish to turn to you but the wish of those who follow their lusts is that you should turn away (from Him)— Far, far away
God intends to accept your repentance, but those who follow their desires desire you to deviate in a great deviation.
God intends to redeem you, but those who follow their desires want you to turn away utterly
God wants to turn toward you, but the wish of those who follow their lusts is that you turn away, turn utterly from God.
Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation
God wishes to relent on you, and those who follow their lusts wish that you should swerve with a mighty swerving.
God doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away
Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away
یُرِیدُ ٱللَّهُ أَن یُخَفِّفَ عَنكُمۡۚ وَخُلِقَ ٱلۡإِنسَـٰنُ ضَعِیفࣰا ٢٨
God wishes to lighten your burden; man was created weak
Allah wishes to lighten (burden) for you; and human was created weak (by nature).
Allah intendeth that he shall lighten unto you, and man hath been created weak
God would like to lighten your burden, for man was created weak
Allah wishes to lighten your burden. Man has been created weak.
Allah desires to make things lighter for you. Man was created weak.
Allah desires to lighten your burden, for man was created weak
God wills to lighten for you (your burdens), for human has been created weak (liable to err)
Allah desires that He should lighten (the burden of bindings on) you, for a human being has been created weak
God desires to lighten things for you, for man was created a weakling
God wants to reduce your (burdens and duties), as the human being is created weak.
God wants to give you a brake in account of your weaknesses in creatio
God wills to lighten your difficulties, for the human being was created fragile
Allah wants to lighten (your burden) for you, for man was created weak.
God wishes to make it light for you, for man was created weak
Allah wills to lessen your burden; and man was created weak
Allah intends to alleviate your burden for you and the human being is created weak.
God is minded to make His religion light unto you: For man was created weak
Allah wishes to make the burden light for you, for man was created weak
Allah wishes to lighten for you (the jurisprudence), and humans are created weak
God desireth thus to turn him unto you: but they who follow their own lusts, desire that with great swerving should ye swerve! God desireth to make your burden light: for man hath been created weak
Allah intends that He may lighten (the burdens from) over you people. And the man has been created weak (and tender in controlling desires and instincts)
God wants to lighten the burden on you. And the human being was created weak.
Allah wants to lighten your burdens, because humanity was created weak.
Allah wishes to lighten your burdens because humans have been created weak by nature
Allah wants to lighten your burdens, for man was created weak
Allah desires to make light your burdens, and man is created weak
Allah intends to lighten for you (the burden); and man was created weak.
Allah wishes that He lightens your burdens, and man is created weak
Allah intends to lighten your burden. And man has been created weak (and infirm)
God wants to make easy for you; and mankind was created weak
God wants to alleviate for you; and man was created weak.
God wants to alleviate for you; and mankind was created weak.
God wants that He reduces/lightens from you, and the human was created weak
God wants to lighten your burdens: for man has been created weak
Allah wills to lighten (things) for you, and man was created a weakling
Allah would make the burden light for you, for man was created weak
God wants to relieve you of your burden; all human beings were created weak
Allah intends to make things easy on you. And man has been created weak
Allâh intends to lighten the burden for you for man was created weak.
Allah wants to lighten your burden. Man was created weak (of will)
And Allâh intends to lighten the burden for you, for man was created weak.
Allah means to unburden your minds and your conscience by ordaining what is compatible with your nature and to unburden to you the sins and sorrows of life, for man was created wanting in moral strength endurance, and resistance, lacking fortitude and courage, strength of purpose and will, and the weakest among you are often deceived by others
Allah wishes to ease your burden, since humans were created weak
And it is Allah’s Will to lighten your burdens, for humankind was created weak.
Allah wants to make it light for you, and man was created weak.
God wishes to lighten your burdens, for man was created weak
GOD wishes to lighten your burden, for the human being is created weak.
God wants to lighten your burden as human beings were created weak.
God wants to lighten your burden as human beings were created weak.
Allah wants to lighten for you, and the human was created weak.
Allah desires that He should make light your burden, and man has been created weak.
God wants to lighten your burdens; for man has been created weak.
Allah wishes to lighten your burden with His Guidance. The human being is created weak, having the tendency to fall victim to his own selfish desire (7:17), (25:28-29)
Allah desires that He should make light your burdens, and man is created weak
ALLAH desires to lighten your burden, for man has been created weak
God desires to lighten [your burden] for you, for man was created weak
Allah does wish to lighten your (difficulties): And man was created weak
God intends to lighten your burdens; man was created weak.
God intends to lighten your burden, for the human being was created weak
God-wants to lighten your burden, for humanity was created weak.
And Allah wants to lighten for you [your difficulties]; and mankind was created weak
God wishes to make it light for you, for man was created weak.
God doth wish to lighten your (difficulties): For man was created Weak (in flesh)
Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh)
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَأۡكُلُوۤا۟ أَمۡوَ ٰلَكُم بَیۡنَكُم بِٱلۡبَـٰطِلِ إِلَّاۤ أَن تَكُونَ تِجَـٰرَةً عَن تَرَاضࣲ مِّنكُمۡۚ وَلَا تَقۡتُلُوۤا۟ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِیمࣰا ٢٩
You who believe, do not wrongfully consume each other’s wealth but trade by mutual consent. Do not kill each other, for God is merciful to you
O you who believe! Don’t eat up your wealth between you unjustly except that it is trading by mutual consent among you. You don’t kill yourselves. Surely, Allah is Merciful to you.
O Ye who believe! devour not your substance among yourselves unlawfully, but let it be a trading among you by mutual agreement. And slay not yourselves, verily Allah is unto you ever Merciful
O believers, you should not usurp unjustly the wealth of each other, but trade by mutual consent; and do not destroy yourselves. God is merciful to you
O believers, do not wrongfully (based on impermissible premises) consume each other’s wealth even if this is through a mutually agreed trade. Do not kill yourselves (through wrongful deeds). Indeed, Allah, as the creator of your being with His Names, is the Rahim.
You who have iman! do not consume one another´s property by false means, but only by means of mutually agreed trade. And do not kill yourselves. Allah is Most Merciful to you.
O you who have faith! Do not eat up your wealth among yourselves unrightfully, but it should be trade by mutual consent. And do not kill yourselves. Indeed Allah is most merciful to you
O you who believe! Do not consume one another’s wealth in wrongful ways (such as theft, extortion, bribery, usury, and gambling), except it be dealing by mutual agreement; and do not destroy yourselves (individually or collectively by following wrongful ways like extreme asceticism and idleness. Be ever mindful that) God has surely been All-Compassionate toward you (particularly as believers)
O you who believe! do not consume your (- one another's) property amongst yourselves by unlawful means, rather it be a trade based on free mutual consent. And do not kill your people. Surely, Allah has been Ever Merciful to you
O believers, consume not your goods between you in vanity, except there be trading, by your agreeing together. And kill not one another. Surely God is compassionate to you
You who believe, do not falsely eat up each others’ properties among yourselves, but let there be trade among you with your mutual satisfaction. And do not kill each other (or yourselves). God is merciful to you.
O you who chosen to believe, do not spend your resources in an extravagant manner to impress each other; use it instead for promoting businesses by mutual good-will. [While talking about extravagances and going to the extreme measures,] do not kill each other: How Merciful is God to you [who takes time to explain all these things]
O you who believe, do not consume your property among yourselves with vanity, but let there be among you traffic and trade by mutual good will, nor kill yourselves, for indeed God has been to you Mercifully Redeeming
O you who have attained faith, do not devour each other’s wealths illicitly; rather (lawfully), if it should be a bargain by your mutual consent. And do not kill yourselves; indeed, Allah has always been Bestowing of mercy upon you.
O ye who believe! devour not your property amongst yourselves vainly, unless it be a merchandise by mutual consent. And do not kill yourselves; verily, God is compassionate unto you
O People who Believe! Do not unjustly devour the property of each other, except through trade by mutual agreement; and do not kill one another; indeed Allah is Most Merciful upon you
O you who believe! Do not consume your properties among you falsely unless it be a commerce out of mutual consent and do not kill yourselves. Truly Allah is All-merciful to you.
O true believers, consume not your wealth among your selves in vanity; unless there be merchandizing among you by mutual consent: neither slay your selves; for God is merciful towards you
O you who believe! Squander not your property amongst yourselves vainly, but use it in trade by mutual consent. And do not destroy yourselves (or kill one another); verily, Allah is ever Merciful unto you
Believers, do not consume your wealth among yourselves in falsehood, except there be trading by your mutual agreement. And do not kill yourselves. Allah is the Most Merciful to you
O believers! devour not each other's substance in mutual frivolities; unless there be a trafficking among you by your own consent: and commit not suicide: - of a truth God is merciful to you
O you people who have Believed! Do not eat up your wealth amongst yourself in an unjust manner except that it is through a mutual agreement amongst you. And do not kill or murder your own persons. Surely, Allah is, towards you, continuously Merciful
O those who believed! Consume not your wealth between you with falsehood, but that it be a transaction of agreeing together among you. And kill not yourselves. Truly, God had been Compassionate to you.
O Believers, do not squander your collective resources in vain. Promote commerce with mutual good will. Do not destroy yourselves. Truly, Allah has been Most Merciful to you.
O believers! Do not consume one another’s wealth through unlawful means; instead, do business with mutual consent; do not kill yourselves by adopting unlawful means. Indeed Allah is Merciful to you
Believers! Do not devour one another´s possessions wrongfully; rather than that, let there be trading by mutual consent. You shall not kill yourselves. Surely Allah is ever Compassionate to you
O you who believe, devour not your property among yourselves by illegal methods except that it be trading by your mutual consent. And kill not your people. Surely Allah is ever Merciful to you
O you who believe ! do not swallow your wealth among yourselves in falsehood, except that it be commerce by mutual consent, and do not kill yourselves, Allah is certainly Merciful to you,
O you who believe! Do not consume your property among yourselves wrongfully; except that you do it by way of trading with mutual consent. And commit no suicides, nor kill one another amongst you! Indeed, Allah is Merciful to you
O believers! Do not devour one another’s wealth unlawfully amongst yourselves unless it is a trade by your mutual agreement and do not kill yourselves. Surely, Allah is Kind to you
O you who believe, do not consume your money between you unjustly, except through a trade which is mutually agreed by you. And do not kill yourselves; God is Merciful towards you
O you who believe, do not consume your money between you unjustly, unless it is through a trade which is mutually agreed by you. And do not kill yourselves; God is Merciful towards you.
O you who believe, do not consume your money between you unjustly, unless it is through a trade which is mutually agreed by you. And do not kill yourselves; God is Merciful towards you.
You, you those who believed, do not eat/annihilate/consume your properties/possessions between you with the falsehood except that (it) be commercial trade/buying and selling on acceptance/approval from you, and do not kill your selves, that God was/is with you merciful
O YOU who have attained to faith! Do not devour one another's possessions wrongfully - not even by way of trade based on mutual agreement - and do not destroy one another: for, behold, God is indeed a dispenser of grace unto you
O you who have believed, do not eat (up) your riches among you untruthfully, except there be commerce by your mutual consent. And do not kill yourselves (i.e. kill one another). Surely Allah has been Ever-Merciful to you
O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you
Believers, do not exchange your property in wrongful ways unless it is in trade by mutual agreement. Do not kill one another. God is All-merciful to you
O you who believe, do not devour each other‘s property by false means, unless it is trade conducted with your mutual consent. Do not kill one another. Indeed, Allah has been Very-Merciful to you
O’ you who adhere firmly to monotheism, devour not one another's wealth wrongfully unless it is in trade by mutual agreement, and slay not one another. Indeed, Allâh is the Most Merciful to you.
Oh you who believe! Do not devour each other´s wealth unfairly _ (through force or fraud). Rather, enter into (a legitimate) trade (and deal fairly) with mutual consent and agreement. Do not kill (destroy) each other. Indeed Allah is full of mercy for you
O' you who live by Faith! do not devour one another's wealth wrongfully unless it is in trade by mutual agreement. And do not slay one another. Most certainly Allâh is the Most Merciful to you.
O you who have conformed to Islam: Do not eat your property out of each other in irreverence, wickedness, dishonesty and impiety (usury, gambling, cheating, adulteration, treachery, monopoly, bribery, embezzlement, stealing and such vices); this leads to a gradual self- destruction, unless it be a trade or exchange of commodities for a profit consented to by both the buyer and the seller. Nor shall you kill each other or commit self-murder; Allah is ever Rahimun to you
Believers, don’t use one another’s wealth dishonestly, rather only for a business venture through agreement, and do not ruin yourself. Allah treats you Kindly
O believers! Do not devour one another’s wealth illegally, but rather trade by mutual consent. And do not kill ˹each other or˺ yourselves. Surely Allah is ever Merciful to you.
Oh you believers, do not consume your wealth between yourselves ignorantly, but it should only be by way of trade you have consented to, and do not kill your own, Allah is merciful with you.
Believers, do not consume your wealth among yourselves in vanity, but rather trade with it by mutual consent. Do not kill one another.¹ Surely God is compassionate to you
O you who believe, do not consume each others' properties illicitly - only mutually acceptable transactions are permitted. You shall not kill yourselves. GOD is Merciful towards you.
Believers, do not consume one another's possessions wrongfully, not even if It is a trade with mutual consent. Do not kill each other, for God is Merciful-to-all of you.
Believers do not consume one another’s wealth wrongfully, but trade by mutual consent. Do not destroy each other, for God is merciful to all of you.
O you who believed! Do not eat your money between you by the invalid, except if it is a trade with satisfaction among you. And do not kill yourselves. Surely, Allah is ever Merciful with you.
O' you who have Faith! do not devour each other's property among yourselves in vanity, except that it be a trade by your mutual consent, and do not kill your (own) selves (one another) ; verily Allah is Merciful to you.
Believers, do not devour each other's wealth illegally, unless it be through trade which you conduct by mutual consent. Do not kill yourselves, for God is merciful to you.
O You who have chosen to be graced with belief! Consume not one another's wealth wrongfully, not even in mutually agreed trade. Be just in your trade and cause not people to suffer losses. Do not destroy one another, and thus do not destroy your "Self". Allah is Merciful to you so you must be merciful to others." ("Illa" here means 'not even' and not 'except'). (2:188), (26:181)
O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you
O ye who believe ! devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not your people. Surely, ALLAH is Merciful towards you
O you who believe! Consume not each other’s wealth falsely, but trade by mutual consent, and slay not yourselves. Truly God is Merciful unto you
O you who believe! Do not eat up your property among yourselves in (worthless) deception: But let there be among you exchange and trade by mutual good-will: And do not kill (or destroy) from yourselves: Surely, to you Allah has been Most Merciful (Raheem)
O you who believe, don’t consume each other’s wealth unjustly, but trade by mutual consent. And don’t kill yourselves, for God is Merciful to you.
O you who believe! Do not consume each other's wealth illicitly, but trade by mutual consent. And do not kill yourselves, for God is Merciful towards you
O believers! Do not consume your wealth among yourselves in vain. But may there be trade out of mutual consent among you. And do not kill yourselves; for truly God has been merciful to you.
O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful
O those who believed! Do not consume your wealth amongst yourselves with falsehood, unless it be a trade by mutual consent. And do not kill yourselves; indeed, God is compassionate unto you.
O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily God hath been to you Most Merciful
O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful
وَمَن یَفۡعَلۡ ذَ ٰلِكَ عُدۡوَ ٰنࣰا وَظُلۡمࣰا فَسَوۡفَ نُصۡلِیهِ نَارࣰاۚ وَكَانَ ذَ ٰلِكَ عَلَى ٱللَّهِ یَسِیرًا ٣٠
If any of you does these things, out of hostility and injustice, We shall make him suffer Fire: that is easy for God
And whoever commits that through aggression and injustice, We shall burn him in fire, and that is easy for Allah.
And whosoever doth that in transgression- and wrong, presently We shall roast him in Fire; and with Allah that is ever easy
If someone does so through oppression or injustice, We shall cast him into Hell: This is how (the Law of) God works inevitably
Whoever does this by transgression and wrongfully, We will make him rest in Hell. This is easy for Allah.
As for anyone who does that out of enmity and wrongdoing, We will roast him in a Fire. That is an easy matter for Allah.
And whoever does that in aggression and injustice, We will soon make him enter the Fire, and that is easy for Allah
Whoever acts wrongfully through enmity (toward others) and by way of deliberate transgression and wronging (both himself and others), We will surely land him in a Fire to roast therein (the like of which you have never seen and the degree of whose intensity none knows except God); that indeed is easy for God
But whoever does any such thing aggressively and unjustly, We shall certainly cast him into Fire. And this is ever easy for Allah
But whosoever does that in transgression and wrongfully, him We shall certainly roast at a Fire; and that for God is an easy matter
Anyone who does this due to enmity and wrongdoing, We are going to enter (and burn) him in a fire, and that is easy for God.
Whoever commits these sins will be condemned to live in Hell and this is easy for God to fulfill His promis
If any do so with hatred and injustice, soon will We cast them into the fire, and that is easy for God
And whoever does that out of hostility and unjustly—We will roast him in a fire, and that has always been easy for Allah.
But whoso does that maliciously and unjustly, we will broil him with fire; for that is easy with God
And whoever does that through injustice and oppression, We shall soon put him in the fire; and this is easy for Allah
And whoever does that out of transgression and wrongfulness, We will soon make him burn in fire and that is easy for Allah.
And whoever doth this maliciously and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with God
But whoever does that maliciously and unjustly, we will broil him with Fire; for that is easy with Allah
But whosoever does that in transgression and wrongfully We shall roast him in the Fire. That is an easy matter for Allah
And whoever shall do this maliciously and wrongfully, we will in the end cast him into the fire; for this is easy with God
And whoever commits this out of enmity and aggression, then very soon We shall cast him into the Fire, and this is, to Allah, very easy (to implement)
But whoever accomplishes that through deep seated dislike and injustice, We will scorch him in a fire. And that would have been easy for God.
As for whoever does that with hostility and malicious intent [eg, suicide bombing], We will cast him/her into the fire. That is easy for Allah.
Anyone who commits such acts of aggression and injustice will soon be thrown into hellfire, and this is very easy for Allah to do
And whoever does this by way of transgression and injustice him shall We surely cast into the Fire; that indeed is quite easy for Allah
And whoso does this aggressively and unjustly, We shall soon cast him into fire. And this is ever easy for Allah
and whoever does that, exceeding the limits and (being) unjust, We will make him enter the fire and that is easy for Allah.
And whoever does this through animosity and injustice, We will soon cast him into Fire! And that is easy for Allah
But whoever will do that through transgression and injustice, We shall soon throw him into the Fire (of Hell) and that is very easy for Allah
And whoever does so out of animosity and transgression, We will cast him to a Fire; and this for God is very easy
And whoever does so out of animosity and transgression, We will cast him to a Fire; and this for God is very easy.
And whoever does so out of animosity and transgression, We will cast him into a fire; and this for God is easy to do.
And who makes/does that transgressively and unjustly/oppressively, so We will roast him/make him suffer a fire, and that was/is on God easy
And as for him who does this with malicious intent and a will to do wrong - him shall We, in time, cause to endure [suffering through] fire: for this is indeed easy for God
And whoever performs that in hostility and unjustly, then We will eventually roast him at (the) Fire; and that has been for Allah an easy (thing)
Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah
Whoever commits murder out of animosity and injustice will be burnt in hell fire. This is a very easy thing for God to do
Whoever does that out of aggression and injustice, We shall cast him into the Fire. This is an easy thing for Allah
Whoever does that through aggression and injustice, We will drive him into a Fire. This, for Allâh, is an easy thing to do.
We will, soon, hurl into the hellfire anyone who indulges in such aggression and injustice. This is easy for Allah
And whoever does that through aggression and injustice, We will drive him into the Fire. That is easy for Allâh.
And he, who sinfully and wrongfully commits himself to such line of action, shall suffer grievously; We will subject him to a dreadful conflagration, and this is easy for Allah to do
Whoever disobeys Allah out of hostility and injustice, shall be thrown in the Fire, that’s easy for Allah
And whoever does this sinfully and unjustly, We will burn them in the Fire. That is easy for Allah.
And who does so in enmity and oppression, We will soon burn him in fire, that is easy for Allah.
but he that does that through wickedness and injustice We shall burn in fire. Surely that is² easy enough for God
Anyone who commits these transgressions, maliciously and deliberately, we will condemn him to Hell. This is easy for GOD to do.
Whoever does these things with malicious intent, We will make them burn in Hell: for this is easy for God.
Whoever does these things with malicious intent, We will make them burn in Hell: for this is easy for God.
And whoever does that in aggression and oppression. So, We will flame him into a Fire. And that is easy upon Allah.
And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy for Allah
Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God.
After such clear Guidance, people and nations that indulge in transgressions and injustice, shall form a society that shall easily burn itself according to Our Law of Requital. And the eternal Fire is not far off either
And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah
And whosoever does that by way of transgression and injustice, WE shall cast him into Fire; and that is easy for ALLAH
And whosoever does that in enmity and injustice, We shall cause him to burn in a Fire; and that is easy for God
And if any does that in hate and injustice— Soon shall We throw him into the Fire: And it is easy for Allah (to do)
Whoever commits such acts out of aggression and injustice, We will throw him in a Fire. And that’s easy for God.
Whoever does that, out of hostility and wrongdoing, We will cast him into a Fire. And that would be easy for God
Anyone who does kill through enmity and oppression We will expose to fire; and that is easy for God.
And whoever does that in aggression and injustice - then We will drive him into a Fire. And that, for Allah , is [always] easy
And whoever does that in enmity and unjustly, then soon, We will broil him with fire; and that is easy for God.
If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for God
If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah
إِن تَجۡتَنِبُوا۟ كَبَاۤىِٕرَ مَا تُنۡهَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَیِّءَاتِكُمۡ وَنُدۡخِلۡكُم مُّدۡخَلࣰا كَرِیمࣰا ٣١
But if you avoid the great sins you have been forbidden, We shall wipe out your minor misdeeds and let you in through the entrance of honour
If you avoid major sins that you are forbidden to do, We shall forgive your (minor) sins, and admit you to a noble entrance (Paradise).
If ye shun the grievous sins from which ye are prohibited, We shall expiate from you your misdeeds, and make you enter a noble Entrance
If you keep away from the deadly sins that have been forbidden, We shall efface your faults, and lead you to a place of honour
If you avoid major mistakes (duality, murder, etc.), We will cover your small mistakes and admit you to a place of abundance.
If you avoid the serious wrong actions you have been forbidden, We will erase your bad actions from you and admit you by a Gate of Honour.
If you avoid the major sins that you are forbidden, We will absolve you of your misdeeds, and admit you to a noble abode
If you avoid the major sins which you have been forbidden, We will blot out from you your minor evil deeds and make you enter by a noble entrance (to an abode of glory)
If you keep away from major prohibitions (to you), We will wipe off your preliminary evil (inclinations) and We will admit you to a place and state of great honour
If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds, and admit you by the gate of honour
If you avoid the great (sins) that you are prohibited from, We will remove your sins from you and admit you into a noble place.
If you avoid the great sins, I will forgive your violating my laws and command I will admit you into paradise; the most honorable admission
If you avoid the most heinous of things that you are forbidden to do, We will remove from you your desire to do wrong, and admit you to a gate of great honor
If youpl avoid the major deeds of what you have been forbidden, We remit your (lesser) evil deeds and make you enter in a noble way.
If ye avoid great sins from which ye are forbidden, we will cover your offences and make you enter with a noble entrance
If you keep avoiding the cardinal sins that are forbidden to you, We will forgive you your other (lesser) sins and admit you into a noble place
If you keep away from the major sins of which you are forbidden, then We will get you rid of your ills and make you enter a most graceful entrance.
If ye turn aside from the grievous sins, of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry
If you avoid great sins from which you are forbidden, We will remit (or expel) your lesser offences (or all evil in you) and make you enter a noble gate
If you avoid the major sins that are forbidden to you, We shall pardon your evil deeds and admit you by an entrance of honor
If ye avoid the great sins which ye are forbidden, we will blot out your faults, and we will cause you to enter Paradise with honourable entry
If you people avoid the great sins — that against which you are forbidden — We shall write off from you your sins (and shortcomings) and we shall admit you people to a Noble Entrance (i.e., to Paradise)
If you avoid major sins that you are prohibited, We will absolve you of your minor sins and cause you to enter a generous gate.
If you avoid the worst actions forbidden to you, We shall acquit you of all sin and admit you to a gate of great honor.
If you avoid the heinous sins which you have been forbidden, We will do away with your small sins and cause you to enter a place of great honor (paradise)
But if you avoid the major sins which you have been forbidden, We shall remit your (trivial) offences, and cause you to enter an honourable abode
If you shun the great things which you are forbidden, We shall do away with your evil (inclinations) and cause you to enter an honourable place of entering
If you keep away from great (sins) which you are forbidden, We will remove (the effect of ) your evil deeds from you and We will make you to enter an honoured entry.
If you shun the greater of the evil things you are forbidden, We shall clear you of your evil tendencies and cause you to enter a noble entrance
If you keep abstaining from major sins that you are forbidden to do, We shall remove from you your minor sins and shall admit you to a place of honour
If you avoid the major sins that you are forbidden against, then We will cancel your existing sins and admit you to a generous entrance
If you avoid the major sins that you are prohibited against, then We will cancel your existing sins and admit you to a generous entrance.
If you avoid the major sins that you are prohibited against, then We will cancel your existing sins and admit you to a generous entrance.
If you avoid/distance your selves (from) big crimes/sins that you are being forbidden/prevented from it, We substitute from you, your sins/crimes and We make you enter an honoured an entrance
If you avoid the great sins, which you have been enjoined to shun, We shall efface your [minor] bad deeds, and shall cause you to enter an abode of glory
In case you avoid the great (sins) that are forbidden you, We will expiate for you your odious deeds and cause you to enter an honorable entrance
If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate
If you avoid violating that which has been prohibited, your (lesser) sins will be forgiven and you will be admitted into an exalted dwelling
If you abstain from the major (sins) out of what you have been forbidden from, We shall write off your minor sins, and shall admit you to a noble entrance
If you avoid the major sins which you are forbidden to do, We will deliver you from all the consequences of your sins, and admit you into an honorable entrance (i.e. ‘Al-Jannah’).
If you stay away from the major sins you have been asked to avoid, We will rid you of your minor sins and offenses. We will usher you past the threshold (of paradise) with eminence and honor
If you avoid the capital sins that are forbidden to you, We will deliver you from all the consequences of your sins, and admit you into an honorable entrance ( Al-Jannah).
If you avoid and refrain from committing the major sins which have been forbidden unto you, We will grant you remission for your iniquities and admit you into favour and grant you an honourable entry into the realm of bliss and the beatitude of heaven
If you avoid major sins that are forbidden, then We shall delete your minor sins, and grant you an honourable entry into Paradise.</i
If you avoid the major sins forbidden to you, We will absolve you of your ˹lesser˺ misdeeds and admit you into a place of honour.
If you avoid the major ones which you have been forbidden, We cancel your (minor) bad deeds and give you an honoured entry.
If you avoid the enormities you are forbidden, We shall pardon your misdeeds and usher you in with all honour
If you refrain from committing the gross sins that are prohibited for you, we will remit your sins, and admit you an honorable admittance.
If you avoid the great sins which you have been forbidden, We will wipe away your minor bad deeds and will cause you to enter through an honorable gate.
If you avoid the great sins which you have been forbidden, We will wipe away your minor bad deeds and will cause you to enter through an honorable gate.
If you avoid grand what you are prohibited about, We will atone for you, your bad deeds, and will enter you a Noble Entrance.
If you avoid the great sins which you are forbidden, We remit from you your small sins and We cause you to enter an honourable place of entering.
If you avoid the most serious of what you are Forbidden, We will erase your bad deeds, and shall cause you to enter an abode of glory. (3 1
If you refrain from the great transgressions against humanity that are prohibited in the Qur'an i.e. violation of human rights, We have room in Our Laws to remove the slight inequities in your society, and admit you through the gate of honor in this world and the Hereafter
If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering
If you keep away from the more grievous of the things which are forbidden you, WE will remove from you your minor evils and admit you to a place of great honour
If you shun the grave sins that you are forbidden, We shall absolve you of your evil deeds and cause you to enter at a noble gate
If you (only) avoid the most (excessively) evil of the things that you are forbidden to do, We shall expel out of you all the evil in you, and admit you to a Gate of Great Honor (the Paradise)
If you avoid the major sins you’re forbidden, We will erase your misdeeds and admit you into a noble entrance.
If you avoid the worst of what you are forbidden, We will remit your sins, and admit you by a Gate of Honor
If you avoid the gravest of what you are forbidden. We will blot out your sins and lead you into a noble entry.
If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise]
If you avoid great sins from which you are forbidden, We will cover from you your evil deeds and make you enter with a noble entrance.
If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour
If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour
وَلَا تَتَمَنَّوۡا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعۡضَكُمۡ عَلَىٰ بَعۡضࣲۚ لِّلرِّجَالِ نَصِیبࣱ مِّمَّا ٱكۡتَسَبُوا۟ۖ وَلِلنِّسَاۤءِ نَصِیبࣱ مِّمَّا ٱكۡتَسَبۡنَۚ وَسۡءَلُوا۟ ٱللَّهَ مِن فَضۡلِهِۦۤۚ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَیۡءٍ عَلِیمࣰا ٣٢
Do not covet what God has given to some of you more than others- men have the portion they have earned; and women the portion they have earned- you should rather ask God for some of His bounty: He has full knowledge of everything
And don’t envy what Allah has conferred abundantly to some of you over (others). For men there is reward for what they earned, (and likewise) for women there is reward for what they earned. Ask Allah of His Bounty. Surely, Allah is All-Knower of everything.
And long not for that wherewith Allah hath preferred one of you above anot her Unto men shall be the portion of that which they earn, and unto women shall be the portion of that which they earn. And ask Allah for some of His grace, verily Allah is of everything Knower
Do not covet what God has favoured some with more than He has some others. Men have a share in what they earn, and women have theirs in what they earn. Ask God for His favours. Surely God has knowledge of everything
Do not foster jealousy toward those who Allah raises over others by what He provides for them from His bounty. Men will have the blessings of what they have earned; women will have the blessings of what they have earned. Ask for Allah’s bounty. Most certainly, Allah is Aleem over all things (as their essential reality).
Do not covet what Allah has given to some of you in preference to others — men have a portion of what they acquire and women have a portion of what they acquire; but ask Allah for His bounty. Allah has knowledge of all things.
Do not covet the advantage which Allah has given some of you over others. To men belongs a share of what they have earned, and to women a share of what they have earned. And ask Allah for His grace. Indeed Allah has knowledge of all things
(People differ from each other in capacity and means of livelihood; nor is it in your hands to be born male or female. Therefore) do not covet that in which God has made some of you excel others (thus envying others in such things as status or wealth or physical charms and so objecting to God’s distribution). Men shall have a share according to what they have earned (in both material and spiritual terms), and women shall have a share according to what they have earned. (On the other hand, do not refuse effort and aspiration; instead of envying others,) ask God (to give you more) of His bounty (through lawful labor and through prayer). Assuredly God has full knowledge of everything
And do not covet the favours which Allah has bestowed on some of you to excel others. Men shall have the share of the fruit of their labour, and for women is the share of the fruit of their labour. You had better seek from Allah His bounty. Verily, Allah has perfect knowledge of all things
Do not covet that whereby God in bounty has preferred one of you above another. To the men a share from what they have earned, and to the women a share from what they have earned. And ask God of His bounty; God knows everything
And do not wish for what God graced some of you over the others with it. Men have a share of what they did, and women have a share of what they did. And ask God from His grace. God knows everything.
You should not be jealous of each one’s faculties [and engage in power games]. Men are given certain faculties, women are given certain faculties. Instead of envies pray God for His blessings; God has knowledge over everything
And in no way covet those things that God bestowed on some more than others. To males belongs what they earn, and to females what they earn, but ask God for His bounty, for God has full knowledge of all things
And do not covet whatever Allah has favored some of you with over others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his grace. Indeed, Allah has always been All-Knowing of everything.
And do not covet that by which God has preferred one of you over another. The men shall have a portion of what they earn, and the women a portion of what they earn; ask God for His grace, verily, God knows all
And do not long for things by which Allah has given superiority to some of you over others; for men is the share of what they earn; and for women the share from what they earn; and seek from Allah His munificence; indeed Allah knows everything
And do not covet that by which Allah has favored some of you over the others. For the men is a share from that which they have earned and for the women is a share from that which they have earned and ask Allah from His favor. Truly Allah is All-knowing about everything.
Covet not that which God hath bestowed on some of you preferably to others. Unto the men shall be given a portion, of what they shall have gained, and unto the women shall be given a portion, of what they shall have gained: Therefore ask God of his bounty; for God is omniscient
And do not covet that by which Allah has preferred one of you over another. The men shall have what they earn, and the women what they earn; but instead (of envy) ask Allah for His Bounty, verily, Allah is All-Knowing
Do not wish for the bounty which Allah has preferred one of you above another. For men is a share of what they earn, and for women is a share of what they earn. Ask Allah of His Bounty. Allah has knowledge of all things
Covet not the gifts by which God hath raised some of you above others. The men shall have a portion according to their deserts, and the women a portion according to their deserts. Of God, therefore, ask his gifts. Verily, God hath knowledge of all things
And do not covet that through which Allah has made superior — some of you to some (others). For men (is) a share out of that they earned; and for women (is) a share for that which women earned. And invoke Allah for His bounty. Surely, Allah is, with every thing, fully Aware
And covet not what God gave as advantage of it to some of you over others. For men is a share of what they deserved and for women is a share of what they (f) deserved. And ask God for His grace. Truly, God had been Knowing of everything.
Never covet the gifts that Allah has bestowed on some more freely than on others. Men are allotted what they earn, and women are allotted what they earn. Ask Allah of His bounty. Allah has full knowledge of all things.
Do not envy that Allah has given some of you more than the others. Men will be rewarded according to their deeds and women will be rewarded according to theirs. Ask Allah for His grace. Surely Allah has perfect knowledge of everything
Do not covet what Allah has conferred more abundantly on some of you than others. Men shall have a share according to what they have earned, and women shall have a share according to what they have earned. Do ask of Allah His bounty. Allah has full knowledge of everything
And covet not that by which Allah has made some of you excel others. For men is the benefit of what they earn. And for women is the benefit of what they earn. And ask Allah of His grace. Surely Allah is ever Knower of all things
And do not long for those (articles) in which Allah has been more gracious to some compared to others, for the men is a share of that which they have earned and for the women is a share of that which they have earned, and ask Allah for His grace, Allah is certainly the Knower of everything. everything.
And covet not the things which Allah has favoured some of you with, over others. For men, the lot they earn; and for women, the lot they earn. And do ask Allah for His Favour. Indeed, Allah is conversant with everything
And do not long for the thing in which Allah has made some of you superior to others. Men will have a share of what they earn, and women will have a share of what they earn, and keep begging Allah for His bounty. Surely, Allah knows best everything
And do not envy what God has favoured some of you over others. For the men is a portion of what they gained, and for the women is a portion of what they gained. And ask God from His favour, God is knowledgeable over all things
And do not envy that which God has graced some of you over others with. For the men is a portion of what they earned, and for the women is a portion of what they earned. And ask God from His grace; God is knowledgeable in all things.
And do not envy that which God has graced some of you over others with. For the men is a portion of what they earned, and for the women is a portion of what they earned. And ask God from His grace; God is knowledgeable in all things.
And do not wish/desire what God favoured with it, some of you on (over) some, to the men a share from what they earned , and to the women a share from what they (F) earned , and ask/beg God from His grace , that God was/is with every thing knowledgeable
Hence, do not covet the bounties which God has bestowed more abundantly on some of you than on others. Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. Ask, therefore, God [to give you] out of His bounty: behold, God has indeed full knowledge of everything
And do not covet that whereby Allah has graced some of you over the others (Literally: some of you more gracious than some "others"). To the men is an assignment from what they have acquired, and to the women is an assignment from what they have acquired. And ask Allah of His Grace; surely Allah has been Ever-Knowing of everything
And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things
Do not envy the favors which God has granted to some of you. Men and women will both be rewarded according to their deeds, rather pray to God for His favors. God knows all things
Do not covet something in which Allah has made some of you superior to others. For men there is a share of what they earned, and for women, a share of what they earned. Pray to Allah for His grace. Surely, Allah is All-Aware of everything
Covet not the thing in which Allâh has made some of you exceed others. Men will have the benefit of what they have gained. Women will have the benefit of what they have gained. Thus, ask Allâh of His bounty. Indeed Allâh is Ever All-Knowing of everything.
Do not covet the honor and excellence Allah has granted some of you over others. Man shall have the reward for what they earn, while women shall have the reward for what they earn. Entreat Allah for His bounties and blessings. Certainly, Allah has (the infallible) knowledge about all things
Do not covet the thing in which Allâh has made some of you exceed others. Men will have the benefits of what they have gained. Women will have the benefits of what they have gained. So ask Allâh of His bounty. Indeed, Allâh is Ever All-Knowing of everything.
Do not have a longing to the superior advantages or privileges Allah has gifted some of you above others. Men have a rightful claim to be apportioned the proper share of what they have earned (by labour or inheritance), and women have a rightful claim to be apportioned the proper share of what they have earned (by labour or inheritance) therefore, do not express yearning in an emotional voice after the privileges of others, nor suggest it secretly to the mind, but long for the bounty of Providence and show that you have fulfilled the requirements for deserving what you prayed for; Allah is ever 'Alimun of all in all
Do not wish to get that which Allah has favoured others with. Men get a share of what they’ve earned, and women get a share of what they’ve earned, and ask Allah for a share of His favour. Allah knows all things.
And do not crave what Allah has given some of you over others. Men will be rewarded according to their deeds and women ˹equally˺ according to theirs. Rather, ask Allah for His bounties. Surely Allah has ˹perfect˺ knowledge of all things.
And do not wish for what Allah has favoured with some of you above others; for men there is a share of what they have earned and for women there is a share of what they have earned, and ask Allah of His favour for Allah knows all things.
Do not covet the favours by which God has exalted some among you above others. Men shall be rewarded according to their deserts, and women shall be rewarded according to their deserts. Rather implore God to bestow on you His bounty. Surely God has knowledge of all things
You shall not covet the qualities bestowed upon each other by GOD; the men enjoy certain qualities, and the women enjoy certain qualities. You may implore GOD to shower you with His grace. GOD is fully aware of all things.
Do not desire that which God has given more abundantly to some of you in preference to others. Men will profit from what they earned, and women will profit from what they earned. Ask God to give to you out of His favor. God has full knowledge of everything.
Do not desire that which God has given more abundantly to some of you in preference to others. Men will profit from what they earned, and women will profit from what they earned. Ask God to give to you out of His favor. God has full knowledge of everything.
And do not wish what Allah has preferred with it some of you over some others. For the men is a share of what they have earned, and for the women is a share of what they have earned. And ask Allah from his bounty. Surely, Allah is ever, with everything, Knowledgeable.
And do not covet that by which Allah has made some of you excel others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn; and ask Allah of His Grace; verily Allah knows all things
Do not covet the bounties God has bestowed more abundantly on some of you than on others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn. Therefore, ask God to give you out of His bounty. God is a witness of everything.
Covet not the qualities bestowed upon others by Allah. Men shall earn what they do and women shall earn what they do. Men excel in some areas and women excel in some areas. Envy not one another but seek Allah's bounty to the best of your abilities. Allah is ever Knower of all things
And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things
And covet not that whereby ALLAH has made some of you excel others. Men shall have a share of that which they have earned, and women a share of that which they have earned. And ask ALLAH of HIS bounty. Surely, ALLAH has perfect knowledge of all things
And covet not that by which God has favored some of you above others—unto men a share of what they have earned, and unto women a share of what they have earned—but ask God for His Bounty. Truly God is the Knower of all things
And it is not wise to seek out those things in which Allah has bestowed His gifts more freely on some of you than on others: To men is reward for what they earn, to women (also) is reward for what they earn: And ask Allah of His bounty. Surely, Allah is All Knowing (Aleem) of all things
Don’t covet what God favored some over others with. Men have a share in what they’ve earned, and women have a share in what they’ve earned. Ask God for His bounty, for God has full knowledge of everything.
Do not covet what God has given to some of you in preference to others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask God of his bounty. God has knowledge of everything
And do not desire that with which God has graced some of you more than others: there is a portion for men from what they have earned, and there is a portion for women from what they have earned. But ask God from divine bounty. for God knows everything.
And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things, Knowing
And do not wish for that by which God has favoured some of you over some. To the men a share of what they have earned, and to the women a share of what they have earned; and ask God for His grace, indeed, God knows all things.
And in no wise covet those things in which God Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask God of His bounty. For God hath full knowledge of all thi ngs
And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things
وَلِكُلࣲّ جَعَلۡنَا مَوَ ٰلِیَ مِمَّا تَرَكَ ٱلۡوَ ٰلِدَانِ وَٱلۡأَقۡرَبُونَۚ وَٱلَّذِینَ عَقَدَتۡ أَیۡمَـٰنُكُمۡ فَءَاتُوهُمۡ نَصِیبَهُمۡۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَیۡءࣲ شَهِیدًا ٣٣
We have appointed heirs for everything that parents and close relatives leave behind, including those to whom you have pledged your hands [in marriage], so give them their share: God is witness to everything
And to everyone, We have appointed heirs of that (wealth) left by parents and relatives. To those with whom your right hands made covenant, give them their (by wills) due share. Truly, Allah is a Witness over everything.
And unto each We have appointed inheritors of that which the parents or the near of kin leave behind, and unto those with whom ye have made your pledges give their portion. Verily Allah is ever of everything a Witness
For each We have appointed heirs to what parents and relatives leave behind. And to those you have given your pledge in marriage give their share, for God is witness to everything
We have appointed heirs for what parents and relatives leave behind. Give their shares to those your oath binds. Allah is a witness to all things.
We have appointed heirs for everything that parents and relatives leave. If you have a bond with people, give them their share. Allah is a witness of all things.
For everyone We have appointed heirs to what the parents and near relatives leave, as well as those with whom you have made a compact; so give them their share [of the heritage]. Indeed Allah is witness to all things
And to everyone We have appointed heirs to what the parents and near kindred might leave behind. (As those heirs have defined portions in the inheritance that must be given them,) so to those with whom you have made a solemn covenant, give them their due share. God is indeed a witness over everything
We have appointed heirs to everyone respecting that which the parents and the near relatives leave behind. And those with whom you have entered into a solemn covenant (- the husband and wife), so give them their due. Surely, Allah is ever a Witness over everything
To everyone We have appointed heirs of that which parents and kinsmen leave, and those with whom you have sworn compact. So give to them their share; God is witness over everything
We have appointed inheritors for everything that parents and close relatives leave behind, as well as those you have ratified (their contract) by your oath, so give them their share. Indeed, God is witness over everything.
For everyone your Lord has precisely specified a share out of what your near one leave after death. Obey God and let everyone who is entitled get his/ her fair share. God is watching
For everyone, We have appointed shares and heirs to property left by parents and relatives. And also to those whom your right hand possess. Give their due portion, for truly God is witness to all things
Thus to everyone We have assigned heirs for what parents and kinsfolk have left. And those with whom youpl have a bond of sworn fidelity—bring them their share. Indeed, Allah has always been Witness over everything.
To every one have we appointed kinsfolk as heirs of what parents and relatives and those with whom ye have joined right hands leave; so give them their portion, for, verily, God is over all a witness
And for all, We have appointed heirs - from whatever the parents and near relatives leave behind; and to those with whom you have made an agreement, give them their dues; indeed all things are present before Allah
And for each one We have appointed heirs for that which the parents and the near of kin have bequeathed. And those with whom you have a solemn pledge of allegiance, do give them their share. Truly Allah is All-witnessing over everything.
We have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance; for God is witness of all things
To every one have we appointed sharers (heirs, kinfolk, partners) to property left by parents and relatives. And to those with whom you have joined right hands (made pledges, contracts, marriages), give them also their portion. For, verily, Allah is Witn
To everyone we have made heirs of that which parents and kinsmen leave, and those with whom you have sworn an agreement, so give to them their share. Allah is Witness over everything
To every one have we appointed kindred, as heirs of what parents and relatives, and those with whom ye have joined right hands in contract, leave. Give therefore, to each their portion. Verily, God witnesseth all things
And to every (wealth) We have appointed heirs out of what left the parents and close relations. And those persons (whom) your right hands (i.e., your personalities) involved in contract (for payment of anything): must you deliver them their portion. Surely Allah is, to each (and every thing) a Witness (seehead of state implementation of contracts and rights)
And to everyone We assigned inheritors to what the ones who are your parents and the nearest kin left. And those with whom you made an agreement with your sworn oaths, then, give them their share. Truly, God had been Witness over everything.
To everyone, We have appointed heirs of what is left by parents and close relatives. To those to whom you are rightfully pledged [ie, in marriage], give their share. Truly, Allah is Witness to everything.
For every parent and relative We have appointed the rightful heirs to inherit what they leave. As for those with whom you have made firm agreements, give them their share. Surely Allah is a Witness to everything
And to everyone We have appointed rightful heirs to what the parents and near of kin might leave behind. As to those with whom you have made a solemn covenant, give them their share. Allah watches over all things
And to every one We have appointed heirs of that which parents and near relatives leaves. And as to those with whom your right hands have ratified agreements, give them their due. Surely Allah is ever Witness over all things
And for everyone We have appointed heirs for that which parents and near relatives leave (behind for inheritance) and to those with whom your right hands are tied, (with whom you have made an agreement), give them their share, Allah is certainly a Witness over everything.
And in all cases, We have appointed heirs to what parents and near relatives leave behind. And give to those to whom you have made a pledge, their portion. Indeed, Allah is witness to all things
And We have appointed to everyone heirs of the property left by parents and near relations. And to those with whom you have made an agreement, give them their share. Assuredly, Allah observes everything
And for each We have made inheritors for what was left behind by the parents and the relatives. And those whom are dependant on you, you shall give them their portion. God is witness over all things
And for each We have made inheritors for what was left behind by the parents and the relatives. And those bound by your oaths, you shall give them their portion. God is witness over all things.
And for each We have made inheritors for what was left behind by the parents and the relatives. And those bound by your oath, you shall give them their portion. God is witness over all things.
And to each We made guardians/relatives (heirs) from what the parents and the nearest/relations left, and those who your oaths (had) determined/intended (you mad a contract with), so give them their share, that God was/is on every thing a witness/present
And unto everyone have We appointed heirs to what he may leave behind: parents, and near kinsfolk, and those to whom you have pledged your troth give them, therefore, their share. Behold, God is indeed a witness unto everything
And to everyone We have made patronized relatives (i.e. inheritors) of that (property) which parents and nearest-kin have left, and the ones with whom you contracted oaths, (Or: your right hands have made a pledge) (so) bring them their assignment by will (by wasiyyah); surely Allah has been Ever-Witnessing over everything
And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever Witness over all things
We have chosen heirs for every legacy that parents and relatives may leave. Let those who have been promised a bequest receive their share of the legacy. God is Omnipresent
For everyone We have made heirs in what the parents and the nearest of kin have left. As for those with whom you have made a pledge, give them their shares. Surely, Allah is Witness over everything
To every one, We have appointed heirs to what is left by parents and relatives. Those with whom your right hand was pledged, give them their share. Indeed, Allâh is Ever a Witness over all things.
We have assigned the heirs for whatever the parents and close relatives leave behind. But (abide by your promises and) give the share to those your right hand has pledged. Indeed, Allah is the witness to every (pledge and every) thing
To every one, We have appointed heirs to what is left by parents and relatives. Those with whom your right hand was pledged, give them their share. Most assuredly Allâh is Ever a Witness over all things.
To all and each have We determined successors lawfully entitled to inherit what the parents and the kindred have left. But you must dutifully honour the pledges you vowed in the past to others in good will (heir presumptive, a slave released from bondage or a Muslim immigrant, whose right to the apportioned share of the heritage must not be defeated by a nearer heir), and keep in mind that Allah is Shahidun (a witness to all things)
What parents and relatives leave behind, We have appointed beneficiaries for them, and those whom your right hands have contracted should be beneficiaries of your wills, give them their shares. Allah Witnesses all things
And We have appointed heirs to what has been left by parents and next of kin. As for those you have made a pledge to, give them their share. Surely Allah is a Witness over all things.
And in each case We have assigned somebody to inherit what parents and relatives leave behind, and give to those to whom you have made promises their share, for Allah witnesses everything.
To every parent and kin We have appointed heirs who will inherit from them. As for those with whom you have entered into agreements, let them, too, have their share. Surely God bears witness to all things
For each of you, we have designated shares from the inheritance left by the parents and the relatives. Also those related to you through marriage, you shall give them their due share. GOD witnesses all things.
We have appointed heirs to everything that parents and close relatives leave behind, including those to whom you have pledged to marry: give them their share. God is witness to everything.
We have appointed heirs to everything that parents and close relatives leave behind, including those to whom you have pledged to marry: give them their share. God is witness to everything.
And for all We have set up heirs from what is quit by the parents and the relatives. And those with whom your right hands have pledged in faith (Brotherhood) then give them their share. Surely, Allah is ever Witness over everything.
And for everyone We have placed heirs (to inherit) of what parents and near relatives leave, and as for those with whom your right hands have made a covenant, give them their portion; verily Allah is ever witness over all things
To everyone have We appointed heirs to property left by parents and relatives. As for those with whom you have made covenants give them their share. God is indeed witness to all things.
We have ordained the writing of wills, and for each of you are the designated shares in the property left by the parents and the relatives (4:11) (4:12) (4:33) (4:176). As for those to whom you have solemnly pledged, give them in your life. Allah is Witness over all things and events
And to every one We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is a witness over all things
And to everyone WE have appointed heirs to what the parents and their relations leave, and also those with whom your oaths have ratified a contract. So give them their portion. Surely, ALLAH watches over all things
To each We have appointed heirs for what parents and kinsfolk leave. Those to whom you have given your oath, give them their share. Truly God is Witness over all things
To (benefit) everyone, We have appointed sharers and heirs to property left by parents and relatives. To those also, to whom your right hand pledged, give their due portion. Truly Allah is Total Witness (Shaheed) to all things
To everyone, We’ve appointed beneficiaries in what parents and near relatives leave behind. As for those with whom you’ve pledged, give them their share. God is a witness to all things.
To everyone We have assigned beneficiaries in what is left by parents and relatives. Those with whom you have made an agreement, give them their share. God is Witness over all things
Not available
And for all, We have made heirs to what is left by parents and relatives. And to those whom your oaths have bound [to you] - give them their share. Indeed Allah is ever, over all things, a Witness
And for all We have made heirs of what the parents and the nearer relatives leave, and those whom your right hands have made a covenant, so give them their share; indeed, God is witness over all things.
To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly God is witness to all things
To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things
6
Disagreement of Husband and Wife
ٱلرِّجَالُ قَوَّ ٰمُونَ عَلَى ٱلنِّسَاۤءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضࣲ وَبِمَاۤ أَنفَقُوا۟ مِنۡ أَمۡوَ ٰلِهِمۡۚ فَٱلصَّـٰلِحَـٰتُ قَـٰنِتَـٰتٌ حَـٰفِظَـٰتࣱ لِّلۡغَیۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّـٰتِی تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِی ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُوا۟ عَلَیۡهِنَّ سَبِیلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِیࣰّا كَبِیرࣰا ٣٤
Husbands should take good care of their wives, with [the bounties] God has given to some more than others and with what they spend out of their own money. Righteous wives are devout and guard what God would have them guard in their husbands’ absence. If you fear high-handedness from your wives, remind them [of the teachings of God], then ignore them when you go to bed, then hit them.If they obey you, you have no right to act against them: God is most high and great
Men are the protectors and maintainers of women because Allah has conferred abundantly one of them over others, and because they spend (to support) from their wealth. Therefore the righteous women are devoutly obedient (to Allah and to their husbands) who guard in husband’s absence what Allah has ordered them to guard (their chastity, their husband’s property). But those women whom you fear their rebellion, admonish them (first), and (then) leave them (alone) in the beds, (and last) beat them (lightly, if it is useful), then if they obey you, then don’t seek against them a way (excuse to punish). Surely, Allah is High, Great.
Men are overseers over women, by reason of that wherewith Allah hath made one of them excel over anot her, and by reason of that which they expend of their substance. Wherefore righteous women are obedient, and are watchers in husbands absence by the aid and protection of Allah. And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and beat them; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand
Men are the support of women as God gives some more means than others, and because they spend of their wealth (to provide for them). So women who are virtuous are obedient to God and guard the hidden as God has guarded it. As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). If they open out to you, do not seek an excuse for blaming them. Surely God is sublime and great
Men are protectors over women. Based on qualities Allah manifests from His bounty, some are superior to others; they give from their wealth unrequitedly. Righteous women are respectable and obedient toward their husbands. They guard their unknown with Allah’s protection (they do not unite with other men when alone). Advise your spouses (help them to recognize their mistakes), whom you suspect may be disobedient (unable to carry the responsibilities of marriage), (if they resist to understand) then forsake them in bed, and if this does not help either then strike them (enough to offend them). If they obey you then take no further action against them. Indeed, Allah is the Aliy, the Kabir.
Men have charge of women because Allah has preferred the one above the other and because they spend their wealth on them. Right-acting women are obedient, safeguarding their husbands´ interests in their absence as Allah has guarded them. If there are women whose disobedience you fear, you may admonish them, refuse to sleep with them, and then beat them. But if they obey you, do not look for a way to punish them. Allah is All-High, Most Great.
Men are the managers of women, because of the advantage Allah has granted some of them over others, and by virtue of their spending out of their wealth. So righteous women are obedient, care-taking in the absence [of their husbands] of what Allah has enjoined [them] to guard. As for those [wives] whose misconduct you fear, [first] advise them, and [if ineffective] keep away from them in the bed, and [as the last resort] beat them. Then if they obey you, do not seek any course [of action] against them. Indeed Allah is all-exalted, all-great
Men (those who are able to carry out their responsibilities) are the protectors and maintainers of women inasmuch as God has endowed some of people (in some respects) with greater capacity than others and inasmuch as they (the men) spend of their wealth (for the family’s maintenance). Good, righteous women are the devoted ones (to God) and observant (of their husbands’ rights), who guard the secrets (family honor and property, their chastity, and their husband’s rights, especially where there is none to see them and in the absence of men) as God guards and keeps undisclosed (what should be guarded and private). As for those women from whose determined disobedience and breach of their marital obligations you have reason to fear, admonish them (to do what is right); then, (if that proves to be of no avail), remain apart from them in beds; then (if that too proves to be of no avail) beat them (lightly without beating them in their faces). Then if they obey you (in your directing them to observe God’s rights and their marital obligations) do not seek ways against them (to harm them). (Be ever mindful that) God is indeed All-Exalted, All-Great
Men are the full maintainers of women, because Allah has made one of them excel the other, and because men spend out of their wealth on them. So virtuous women are those who are obedient (to Allah) and guard (their own chastity as well as the rights and secrets of their husbands even) in (their) absence, as Allah has guarded (the women's rights). As for those women (on whose part) you apprehend disobedience and bad behavior, you may admonish them (first lovingly) and (then) refuse to share their beds with them and (as a last resort) punish them (mildly). If they, then, obey you, you shall seek no other way against them. Indeed, Allah alone is High, (and) Great
Men are the managers of the affairs of women for that God has preferred in bounty one of them over another, and for that they have expended of their property. Righteous women are therefore obedient, guarding the secret for God's guarding. And those you fear may be rebellious admonish; banish them to their couches, and beat them. If they then obey you, look not for any way against them; God is All-high, All-great
Men are keepers (and caretakers) of women because of what God has graced some (people) over the others and for what they spend from their wealth. So good women are loyal, looking after what God has guarded (by His laws) in the absence (of their husbands). And those (women) whom you are afraid of their disloyalty (in their marital duties), advise them, then keep away from them in beds, then (if that or nothing else worked) spank them (fairly and not out of anger), but if they agreed with you, then do not look for a way against them. God is superior and great.
Men are put in charge of women; that is because, God has simply decided to provide them with faculties which facilitate this task of them and also that they spend out of their resources for their wives’ maintenance. The righteous women would gladly accept this division of the task as it is God’s commandment. They will therefore keep vigilance on their husband’s honor and belonging in their absence. As far as those women who rebel this commandment of their Lord, first try to reason with them and advise them of the consequence of rebelling against their Creator. If they do not submit them, punish them by separating your bedroom. As a last resort, you may beat them [not in a violent manner]. If they come to their senses, be nice to them; God is the Highest and the Greates
Men and women support one another, because God has given each of them more than the other, and because they spend from their wealth. So the righteous women, being loyal, maintain in their absence what God would have them maintain. As for those who you suspect disloyalty, advise them, refrain from sleeping with them, and separate from them. However, if they return to loyalty, do not try to harm them, for God is the Most High, the Great
Men should be constant caretakers of women with what Allah has favored one over the other and with what they spend (for support) from their wealths. So righteous women are devout, preservers of (virtue, even regarding) hidden matters, as Allah (commanded matters to be) preserved. But those women from whom youpl fear disloyalty—admonish them and abandon them in beds and strike them. But if they obey you, then do not seek any way against them. Indeed, Allah has always been All-High, Supreme.
Men stand superior to women in that God hath preferred some of them over others, and in that they expend of their wealth: and the virtuous women, devoted, careful (in their husbands') absence, as God has cared for them. But those whose perverseness ye fear, admonish them and remove them into bed-chambers and beat them; but if they submit to you, then do not seek a way against them; verily, God is high and great
Men are in charge of women, as Allah has made one of them superior to the other, and because men spend their wealth for the women; so virtuous women are the reverent ones, guarding behind their husbands the way Allah has decreed guarding; and the women from whom you fear disobedience, (at first) advise them and (then) do not cohabit with them, and (lastly) beat them; then if they obey you, do not seek to do injustice to them; indeed Allah is Supreme, Great
The men are put in charge over the women because Allah has favored some of them above the others and because they spend from their properties. But the righteous women are those who are devout, who guard zealously the private intimacy because Allah has guarded [it]. But those women from whom you fear their arrogant behaviour, admonish them and then part company from them in the beds and then mate them intimately. And if they obey you, then do not seek a way against them. Truly Allah is All-high, All-grandiose.
Men shall have the pre-eminence above women, because of those advantages wherein God hath caused the one of them to excel the other, and for that which they expend of their substance in maintaining their wives. The honest women are obedient, careful in the absence of their husbands, for that God preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments, and chastise them. But if they shall be obedient unto you, seek not an occasion of quarrel against them; for God is high and great
Men are qawwam (have charge of, are protectors, maintainers) of women in that Allah hath made them superior in strength (or advantages), and in that they expend of their wealth (in support of women). So virtuous women are devoted (or obedient), careful (
Men are the maintainers of women for that Allah has preferred in bounty one of them over another, and for that they have spent of their wealth. Righteous women are obedient, guarding in secret that which Allah has guarded. Those from whom you fear rebelliousness, admonish them and desert them in the bed and smack them (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great
Men are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband's absence, because God hath of them been careful. But chide those for whose refractoriness ye have cause to fear; remove them into beds apart, and scourage them: but if they are obedient to you, then seek not occasion against them: verily, God is High, Great
The men are Qawwam (protectors, maintainers and guardians) over women because of what Allah has bestowed more to some of those (who constitute the community as men and women) in comparison to others, and because what the men spent (on the family members) out of their earnings (and wealth). Therefore the righteous women (are those who are) devoutly obedient (in accordance with the limits set in the Book of Allah), acting as guards to the hidden aspect of what Allah has guarded. And those women (from whom) you (husbands) apprehend their attitude of disruption and break-up — so deliver them the Message, (if still they do not correct their attitude) leave them (unresponded in their sexual desires) in their beds, (if still they do not mend and the breakdown of the family-bond is imminent) wazribuhunna [then bring forward to them (the suggestion for dissolution of marriage)]. Then if these women obeyed you (the way Allah desires in His Book) then do not seek against them any outlet (to get rid of them). Surely, Allah is Most Elevated, Most High
Men are supporters of wives because God gave some of them an advantage over others and because they spent of their wealth. So the females, ones in accord with morality are the females, ones who are morally obligated and the females, ones who guard the unseen of what God kept safe. And those females whose resistance you fear, then admonish them (f) and abandon them (f) in their sleeping places and go away from them (f). Then if they (f) obeyed you, then look not for any way against them (f). Truly, God had been Lofty, Great.
Men are protectors of women because Allah has blessed some more than others, and men invest of their earnings [in caring for their families]. Virtuous women, therefore, are devoutly obedient [to Allah] in discreetly guarding what Allah has entrusted to them. Concerning females of whom you suspect improper conduct, advise them, send them [each alone] to their rooms, and then leave them [as a last resort]. If they return to obedience [to Allah’s commands], do not seek retaliation against them. Allah is the Highest, the Greatest.
Men are overseers over women because Allah has given the one more strength than the other, and because men are required to spend their wealth for the maintenance of women. Honorable women are, therefore, devoutly obedient and guard in the husband’s absence what Allah requires them to guard their husband’s property and their own honor. As to those women from whom you fear disobedience, first admonish them, then refuse to share your bed with them, and then, if necessary, beat them. Then if they obey you, take no further actions against them and do not make excuses to punish them. Allah is Supremely Great and is aware of your actions
Men are the protec-tors and maintainers of women because Allah has made one of them excel over the other, and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah´s protection. As for women of whom you fear rebellion, admonish them, and remain apart from them in beds, and beat them. Then if they obey you, do not seek ways to harm them. Allah is Exalted, Great
Men are the maintainers of women, with what Allah has made some of them to excel others and with what they spend out of their wealth. So the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those on whose part you fear desertion, admonish them, and leave them alone in the beds and chastise them. So if they obey you, seek not a way against them. Surely Allah is ever Exalted, Great
Men are established over women because of that in which Allah has been (more) gracious to some (men), compared to others (women), and because of that which the (men) spend from their wealth; therefore the righteous women are obedient, guardians of the unseen (their chastity in all respects), which Allah (orders that it should be) guarded. And as for those (women) from whom you fear confrontation, admonish them and leave them alone in their sleeping places and strike them (by word or action) then if they obey you, do not seek a way against them, Allah is certainly High, Great.
Men are the supports of women, since Allah has favoured some over others in certain respects, and since men are required to bear all family expenses from their (men's) property. The righteous women then are obedient guardians of privacy as Allah has guarded it. And as for those women, on whose part you fear refractoriness, admonish them, leave them alone in beds and turn away from them. Then if they obey you, do not resort to any punitive measure against them. Indeed, Allah is High, Great
Men are guardians of women, because Allah has made one superior to the other, and (also) because men spend their wealth (on them). So the pious wives are obedient. They guard (their chastity) in the absence of their husbands with the protection of Allah. But those women whom you fear will disobey and defy, admonish them; and (if they do not amend) separate them (from yourselves) in beds; and (if they still do not improve) turn away from them, striking a temporary parting. Then if they become cooperative with you, do not seek any way against them. Surely, Allah is Most High, Most Great
The men are to support the women by what God has gifted them over one another and for what they spend of their money. The upright women who are attentive, and keep private the personal matters for what God keeps watch over. As for those women from whom you fear a desertion, then you shall advise them, and abandon them in the bedchamber, and separate from them; if they obey you, then do not seek a way over them; God is High, Great
The men are to support the women with what God has bestowed upon them over one another and for what they spend of their money. The upright females are dutiful; keeping private the personal matters for what God keeps watch over. As for those females from whom you fear desertion, then you shall advise them, and abandon them in the bedchamber, and separate from them. If they respond to you, then do not seek a way over them; God is Most High, Great
The men are to support the women with what God has bestowed upon them over one another and for what they spend of their money. The upright females are dutiful; keeping private the personal matters for what God keeps watch over. As for those females from whom you fear rebellion, then you shall advise them, and abandon them in the bedchambers, and withdraw from them; if they obey you, then do not seek a way over them; God is Most High, Great.
The men (are) taking care of matters for livelihood on (for) the women with what God preferred/favoured some of them (men and women) on some, and with what they spent from their (M) properties/possession , so the correct/righteous females are obeying humbly , worshipping humbly, protecting/safekeeping to the invisible with what God protected ; and those whom (F) you fear their (F) quarrel (disobedience) , so advise/warn them (F) and desert/abandon them (F) in the place of lying down (beds), and ignore/disregard/push them (F) , so if they obeyed you, so do not oppress/transgress on them (F) a way/method, that God was/is high, mighty/great
MEN SHALL take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter, and with what they may spend out of their possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded. And as for those women whose ill-will you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them; and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great
Men are the ever upright (managers) (of the affairs) of women for what Allah has graced some of them over (some) others and for what they have expended of their riches. So righteous women are devout, preservers of the Unseen for. And the ones whom you fear their non-compliance, then admonish them and forsake them in their beds, (Literally: a madajic= reeclining) and strike them, (i.e. hit them lightly) yet in case they obey you, then do not seek inequitably any way against them; surely Allah has been Ever-Exalted, Ever-Great
Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great
Men are the protectors of women because of the greater preference that God has given to some of them and because they financially support them. Among virtuous women are those who are steadfast in prayer and dependable in keeping the secrets that God has protected. Admonish women who disobey (God's laws), do not sleep with them and beat them. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme
Men are caretakers of women, since Allah has made some of them excel the others, and because of the wealth they have spent. So, the righteous women are obedient, (and) guard (the property and honor of their husbands) in (their) absence with the protection given by Allah. As for women of whom you fear rebellion, convince them, and leave them apart in beds, and beat them. Then, if they obey you, do not seek a way against them. Surely, Allah is the Highest, the Greatest
Men are protectors of women because Allâh has made some of them to excel others, and because they support them financially. Therefore, the righteous women are faithfully obedient, guarding in the absence of the husband what Allâh orders them to be guarded. However, those women from whom you fear disloyalty and misbehaving, admonish them first, (next), abandon their beds, and (finally), beat them (lightly). If it happens that they obey you, then seek not a way against them. Indeed, Allâh is Ever Exalted and Grand.
Men are (appointed) in charge (and the caretakers) of women _ (they are held responsible for maintaining the women physically, financially, and emotionally) _ because Allah has given the one precedence over the other. Also, because they spend their means (to support the women). Thus, the virtuous women are obedient. They guard the rights of their husbands in their absence _ (the right) that Allah has upheld. If you perceive defiance (and disloyalty) from your women, admonish them, (then) keep them apart from your bed, and (then, as a last resort) beat them. If they relent and obey, do not seek the means to harass them. Of course, Allah is the most High, the Greatest
Men are the protectors and maintainers of women because Allâh has made some of them to excel others, and and because they expend on them of their property. So the righteous women are faithfully obedient, guarding in the absence of the husband what Allâh orders them to be guarded. However, those women from whom you sense disloyalty and misbehaving, admonish them first, (if they persist), abandon their beds, (but if they still persist), then you may resort to disciplining. If it happens that they return to obedience, then do not seek a way against them. Most assuredly Allâh is Ever Exalted and Grand.
Men are the tutelary guardians of women's interests and welfare by consequence of, the inherent constitutional qualities and attributes Allah has invested in one, above the other, and by virtue of the expenditure they incur. Virtuous women are obedient and' responsible, morally accountable for their deeds and capable of fulfilling an obligation and trust in their husbands' absence; virtues that accord well with divine principles. As to those of them whom you consider pervasive and you have a cause to fear, you simply exhort them and urge them by kind words to laudable conduct. Should they turn a deaf ear then absent yourselves from their society in bed. If they still sleep in the bed they have made, then beat them. But if they submit to your good will at any stage and surrender themselves to correction, then do not crush their feelings, their minds or their spirits; nor keep them under tyrannical exercise of power or burden them with cruel and unjust impositions or restraints; Allah is ever the Unique Whose attributes belong to the highest regions of thought and reality, the Unique Who is ever eminently entitled to the designation: The Supreme
Men are guardian-carers of women, Allah granted some more favours then others, because they spend money on their wives. Honourably acting wives are pious and they guard their chastity as Allah expects them to guard it. Those whose ill-conduct you are afraid of, first gently warn them, then leave them alone in the bed and for a while live separately from them, if all else fails, apply a minimum of force on them. If, after taking these steps, they obey you, then don’t behave unjustly in any way against them. Allah is Most High, the Great
Men are the caretakers of women, as men have been provisioned by Allah over women and tasked with supporting them financially. And righteous women are devoutly obedient and, when alone, protective of what Allah has entrusted them with. And if you sense ill-conduct from your women, advise them ˹first˺, ˹if they persist,˺ do not share their beds, ˹but if they still persist,˺ then discipline them ˹gently˺. But if they change their ways, do not be unjust to them. Surely Allah is Most High, All-Great.
Men look after women on account of what Allah has favoured some of them above others and of what they spend from their property, so the righteous women are humble and preserve in absence that which Allah has preserved, and those of whom you fear rebellion, admonish them and ban them from your beds and slap them, and if they obey you then don´t seek a way against them, for Allah is elevated and great.
Men have authority over women because God has made the one superior to the other, and because they spend their wealth to maintain them. Good women are obedient. They guard their unseen parts because God has guarded them. As for those from whom you fear disobedience, admonish them, and forsake them in beds³ apart, and beat them. Then if they obey you, take no further action against them. Surely God is high, supreme
The men are made responsible for the women, and GOD has endowed them with certain qualities, and made them the bread earners. The righteous women will cheerfully accept this arrangement, since it is GOD's commandment, and honor their husbands during their absence. If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) beat them. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme.
Husbands have charge of their wives with the wealth God has given to some over others, and with what they spend out of their wealth. Righteous wives are truly devout, and they guard what God has ordained them to guard in their husbands' absence. If you have reason to fear ill-will from your wives, remind them of the teachings of God, then ignore them when you go to bed, then depart away from them. If they obey you, do not seek to harm them. God is most high and great.
Husbands are responsible for their wives with the wealth God has given to some over others and with what they spend out of their wealth. Righteous wives are truly devout, and they guard what God has ordained them to guard in their husbands’ absence. If you have reason to fear ill-will from your wives, remind them of the teachings of God, then ignore them when you go to bed, then depart away from them. If they obey you, do not seek to harm them. God is most high and great.
The men are evaluators over the women with what Allah has given some of them over some other and with what they spend among their money. So, the righteous women are obedient, keeper for the unseen with what Allah kept. And for those from whom you fear their ill-conduct, so exhort them, and abandon them in the bedfellows’ bed, and beat them (lightly, if it is useful). So, if they obey you, do not transgress against them. Surely, Allah is ever Exalted, Grand.
Men have authority over women because Allah has made some of them to excel others and because they spend out of their property (for the support of women) . Therefore, the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those (women) on whose part you fear desertion, admonish them, and avoid them in beds and beat them; then if they obey you, do not seek a way against them; verily Allah is Ever-High, Ever-Great.
Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. The righteous women are devout, guarding the intimacy which God has ordained to be guarded. As for those women from whom you have reason to fear rebellion, admonish them [first]; then leave them alone in bed; then beat them. Then, if they pay you heed, do not seek any pretext to harm them. God is indeed Most High, Great.
Men are the protectors and maintainers of women. They shall take full care of women with what they spend of their wealth. Allah has made men to excel in some areas and women to excel in some areas. Men must see to it that women are provided for, and that they are able to stand on their feet in the society. So, righteous women are obedient to Allah's Ordinances and guard their moral values even in privacy, the Values that Allah Commands to be guarded. If you experience rebellion from women, and they stand up against you, apprise them of possible consequences. Next, leave them in their resting places apart from you. And keep admonishing them with examples that they stop rebelling. If they pay heed to you, seek not a way against them. Allah is Most High, Great
Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great
Men are guardians over women because ALLAH has made some of them excel others, and because men spend on them of their wealth. So virtuous women are obedient, and guard the secrets of their husbands with ALLAH's protection. And as for those on whose part you fear disobedience, admonish them and keep away from them in their beds and chastise them. Then if they obey you, seek not a way against them. Surely, ALLAH is High and Great
Men are the upholders and maintainers of women by virtue of that in which God has favored some of them above others and by virtue of their spending from their wealth. Therefore the righteous women are devoutly obedient, guarding in [their husbands’] absence what God has guarded. As for those from whom you fear discord and animosity, admonish them, then leave them in their beds, then strike them. Then if they obey you, seek not a way against them. Truly God is Exalted, Great
Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard. As to those women on whose part you fear disloyalty and ill-conduct, caution (and warn) them (against the specific faults, at first), refuse to share their beds (next), beat them (lightly, at the very last); But if they return to obedience, seek not against them means (of angering them): Truly, Allah is Most High (Ali’i), Most Great (Kabir)
Men are the protectors and maintainers of women, as God has given some more than others, and because they spend from their wealth. Righteous women are loyal, guarding in absence what God would have them guard. Those whose misconduct you fear, advise them, separate from them in bed, and then strike them. If they obey you, seek no means against them. God is Exalted, Supreme.
Men are the protectors and maintainers of women, as God has given some of them an advantage over others, and because they spend out of their wealth. The good women are obedient, guarding what God would have them guard. As for those from whom you fear disloyalty, admonish them, and abandon them in their beds, then strike them. But if they obey you, seek no way against them. God is Sublime, Great
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Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand
Men are in charge of women, because God has favoured some of them over some, and because they spend of their wealth; So righteous women are obedient, guarding in secret that which God has guarded. And those you fear may be rebellious admonish them and forsake them in the bed and strike them; then if they submit to you, then do not seek a way against them; indeed, God is high, great.
Men are the protectors and maintainers of women, because God has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) ab sence what God would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For God is Most High, great (above you all)
Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)
وَإِنۡ خِفۡتُمۡ شِقَاقَ بَیۡنِهِمَا فَٱبۡعَثُوا۟ حَكَمࣰا مِّنۡ أَهۡلِهِۦ وَحَكَمࣰا مِّنۡ أَهۡلِهَاۤ إِن یُرِیدَاۤ إِصۡلَـٰحࣰا یُوَفِّقِ ٱللَّهُ بَیۡنَهُمَاۤۗ إِنَّ ٱللَّهَ كَانَ عَلِیمًا خَبِیرࣰا ٣٥
If you [believers] fear that a couple may break up, appoint one arbiter from his family and one from hers. Then, if the couple want to put things right, God will bring about a reconciliation between them: He is all knowing, all aware
If you fear a breach between the 2 (man and his wife), then appoint an arbitrator from his family and an arbitrator from her family; if they both wish to set things right, Allah will bring reconciliation between them. Indeed Allah is All-Knower, All-Aware (of every thing).
And if ye fear a divergence between the twain, set up an arbiter from his household and an arbiter from her household; then if the twain desire rectification Allah shall bring harmony between the twain; verily Allah is ever Knowing, Aware
If you fear a breach between them, appoint one arbiter from the people of the man and one from the people of the woman. If they wish to have a settlement then God will reconcile them, for God is all-knowing and cognisant
If you fear dissension between them, assign an arbitrator from his family and an arbitrator from her family. If they desire reconciliation, Allah will enable it. Indeed Allah is the Aleem, the Habir.
If you fear a breach between a couple, send an arbiter from his people and an arbiter from her people. If the couple desire to put things right, Allah will bring about a reconciliation between them. Allah is All-Knowing, All-Aware.
And if you fear a split between the two of them, then appoint an arbiter from his relatives and an arbiter from her relatives. If they desire reconcilement, Allah shall reconcile them. Indeed Allah is all-knowing, all-aware
And if you fear that a breach might occur between a couple, appoint an arbiter from among his people and an arbiter from among her people. If they both want to set things aright, God will bring about reconciliation between them. Assuredly, God is All-Knowing, All-Aware
But if you apprehend a breach between the two (- a man and his wife) then appoint one arbiter from his people and one arbiter from her people; if the two have a mind to effect reconciliation, Allah will bring it about between them. Verily, Allah is All-Knowing, All-Aware
And if you fear a breach between the two, bring forth an arbiter from his people and from her people an arbiter, if they desire to set things right; God will compose their differences; surely God is All-knowing, All-aware
And if you are afraid of separation between them, then send an arbitrator from his family and an arbitrator from her family. If they want to make things right, God reconciles between them. God is knowledgeable and well aware.
If you reach to the point that separation is eminent, chose a referee from the man’s part and a referee from the woman’s part so that they negotiate the ways that the marriage may be saved. If they both desire [at the bottom of their heart] a reconciliation, God will bring them together as God is Knowing and Aware
If you fear a split between the two, appoint two arbiters, one from his family, and the other from hers. And if they wish for peace, God will cause their reconciliation, for God has full knowledge and is acquainted with all things
And if youpl fear discord between themdl, then send a judge from his family and a judge from her family; if theydl want reconciliation, Allah will bring about harmony between them. Indeed, Allah has always been All-Knowing, All-Aware.
And if ye fear a breach between the two, then send a judge from his people and a judge from her people. If they wish for reconciliation, God will arrange between them; verily, God is knowing and aware
And if you fear a dispute between husband and wife, send an arbitrator from the man’s family and an arbitrator from the woman’s family; if these two wish conciliation, Allah will unite them; indeed Allah is All Knowing, Well Aware
And if you fear a breach between the two of them, then appoint an umpire from his folk and an umpire from her folk. If they two truly intend reconciliation then Allah will reconcile between the two of them. Truly Allah is All-knowing, All-acquainted.
And if ye fear a breach between the husband and wife, send a judge out of his family, and a judge out of her family: If they shall desire a reconciliation, God will cause them to agree; for God is knowing and wise
And if you fear a breach between the two (husband and wife), then appoint an arbiter from his people and an arbiter from her people. If they wish for reconciliation, Allah will arrange between them; verily, Allah is Knower and Aware
If you fear a breach between them send for an arbiter from his people and an arbiter from her people. If both wish reconciliation, Allah will bring success between them. Allah is the Knower, the Aware
And if ye fear a breach between man and wife, then send a judge chosen from his family, and a judge chosen from her family: if they are desirous of agreement, God will effect a reconciliation between them; verily, God is knowing, apprised of all
And if you people (who happen to be in a position to do justice) apprehend a breach between these two, then appoint an arbitrator from his family, and an arbitrator from her family. If these two desired reconciliation, Allah will cause reconciliation between those two. Surely, Allah is All-Knower, All-Aware
And if you feared a breach between the two, then, raise up an arbiter from his people and an arbiter from her people. If they both want to make things right, God will reconcile it between the two. Truly, God had been Knowing, Aware.
If you fear disunity between a couple, choose an arbitrator from his family and an arbitrator from her family. If they want to make amends, Allah will cause their reunion. Truly, Allah is the All-knowing, All-aware.
If you fear a breach of marriage between a man and his wife, appoint one arbiter from his family and another from hers; if they wish to reconcile, Allah will create a way of reconciliation between them. Allah is the Knowledgeable, Aware
If you fear a breach between the two, appoint an arbitrator from his people and an arbitrator from her people. If they both want to set things right, Allah will bring about reconciliation between them. Allah knows all, is well aware of everything
And if you fear a breach between the two, appoint an arbiter from his people and an arbiter from her people. If they both desire agreement, Allah will effect harmony between them. Surely Allah is ever Knowing, Aware
And if you are afraid of a split between the (husband and wife) then appoint a judge from his people and a judge from her people, if they intend reconciliation, Allah will effect reconciliation between them, Allah is certainly Knowing, Informed.
And if you fear a breach between the two, then appoint an arbiter from his people and an arbiter from hers. If they both desire continuation of and improvement in the relationship, Allah will bring about reconciliation between the two. Indeed, Allah is Knowledgeable, Aware
And if you fear a breach between the two, then appoint one arbitrator from the husband’s family and the other from the wife’s family. If both (the arbitrators) resolve to bring about settlement, Allah will create harmony between them. Indeed, Allah is All-Knowing, All-Aware
And if you fear a split between them, then send a judge from his family and a judge from hers. If they want to reconcile, then God will bring them together. God is Knowledgeable, Expert
And if you fear a permanent rift between them, then send a judge from his family and a judge from her family. If they want to reconcile, then God will bring them together. God is Knowledgeable, Expert.
And if you fear a permanent rift between them, then send a judge from his family and a judge from her family. If they want to reconcile, then God will bring them together. God is Knowledgeable, Expert.
And if you feared defiance/disobedience between them (B) so send a judge from his family and a judge from her family , if they (B) want reconciliation, God reconciliates/inspires/harmonizes between them (B), that God was/is knowledgeable, expert/experienced
And if you have reason to fear that a breach might occur between a [married] couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation. Behold, God is indeed all-knowing, aware
And in case you fear discord (Literally: opposition) between the two, then send forth a judge from his family and a judge from her family. in case they (both) are willing to act righteously, Allah will cause them to reach an agreement between them (two); surely Allah has been Ever-Knowing, Ever-Cognizant
And if ye fear a breach between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware
If there appears to be discord between a wife and her husband and if they desire reconciliation choose arbiters from the families of both sides. God will bring them together; God is All-knowing and All-aware
If you fear a split between them (the spouses), send one arbitrator from his people and one from her people. If they desire to set things right, Allah shall bring about harmony between them. Surely, Allah is All-Knowing, All-Awar
If you fear a dissension between the couple, then appoint an arbiter from his family and an arbiter from hers. If both of them want reconciliation- Allâh will cause it to happen between them. Indeed, Allâh is All-Knowing, All-Aware.
If you fear a breach (of relationship) between the husband and wife, appoint two arbiters _ one from his family and one from hers. If both of them want reconciliation, Allah will cause a consensus between the two. Indeed, Allah is the all-Knowing, and the most Aware
If you anticipate a dissension between the couple, then appoint an arbiter from his family and an arbiter from hers. If both of them want reconciliation, Allâh will create harmony between them. Most assuredly Allâh is All-Knowing, All-Aware.
And if you suspect a breaking of union or continuity between them or impending ruptured relations, then you may choose an arbitrator from his (husband's) side and an arbitrator from her (wife's) side, to whom both parties agree to refer their claims, in order to obtain an equitable decision. Should they both (man and wife) be willing to reconcile their differences and quarrels, then Allah shall reconcile them with their own hearts and make sympathy of love unite their thoughts; Allah has always been 'Alimun, and Khabirun (well acquainted with all that you are doing)
If you fear hostility between husband and wife, then appoint a mediator from his family and one from her family. When both try sincerely to reconcile them, Allah will certainly bring about reconciliation between them. Allah is the Knower, the Aware
If you anticipate a split between them, appoint a mediator from his family and another from hers. If they desire reconciliation, Allah will restore harmony between them. Surely Allah is All-Knowing, All-Aware.
And if you fear a break-up between the two, then send a referee from his family and a referee from her family, if the two want reconciliation, then Allah will make them agree, for Allah is knowledgeable and informed.
If you fear a breach between a man and his wife, appoint an arbiter from his people and an arbiter from her people. If they wish to be reconciled, God will bring them together again. Surely God is all-knowing and wise
If a couple fears separation, you shall appoint an arbitrator from his family and an arbitrator from her family; if they decide to reconcile, GOD will help them get together. GOD is Omniscient, Cognizant.
If you have reason to fear that a problem might occur between married couples, appoint one arbiter from among his family and one arbiter from among her family. If they both want to set things right, God may bring about their reconciliation. God is all-knowing, fully aware.
If you have reason to fear that a problem might occur between married couples, appoint one arbiter from among his family and one arbiter from among her family. If they both want to set things right, God may bring about their reconciliation. God is all-knowing, fully aware.
And if you fear opposition between them, so mission a judge from his family and a judge from her family. If they want reconciliation, Allah will accord them. Surely, Allah is ever Knower, Expert.
And if you fear a breach between the couple, then appoint a judge from his people and a judge from her people. If they both desire agreement, Allah will effect harmony between them; Verily Allah is Knowing, All-Aware
If you have reason to fear that a breach may occur between a (married) couple, appoint an arbiter from among his people and an arbiter from among her people. If they both want to set things aright, God will bring about their reconciliation. God is indeed All-Knowing, Aware of all things.
(Families and communities must adopt a proactive approach regarding a husband and a wife in discord). If you fear a breach between a husband and wife, appoint two arbiters, one from his family and one from her family. If they decide to reconcile, Allah will help them get together. Verily, Allah is Knower, Aware. (2:228-234), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1) (65:1-4)
And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will effect harmony between them, surely Allah is Knowing, Aware
And if you fear a breach between them, then appoint an arbiter from his folk and an arbiter from her folk. If they (the arbiters) desire reconciliation, ALLAH will effect it between them. Surely, ALLAH is All-Knowing, All-Aware
And if you fear a breach between the two, then appoint an arbiter from his people and an arbiter from her people. If they desire reconciliation, God will bring about agreement between them. Truly God is Knowing, Aware
If you fear a break up between the two of them, appoint (two) individuals (to settle their differences), one from his family, and the other from her's (her family); If they wish for peace, Allah will cause their reconciliation: Verily, Allah is All Knowing (Aleem), and is Well Acquainted (Khabeer) with all things
If you fear a breach between a couple, appoint an arbitrator from his family and another from hers. If they desire reconciliation, God will reconcile them. God is All-Knowing, All-Wise.
If you fear a breach between the two, appoint an arbiter from his family and an arbiter from her family. If they wish to reconcile, God will bring them together. God is Knowledgeable, Expert
Not available
And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things]
And if you fear a breach between the two, then send a judge from his people and a judge from her people. If they wish for reconciliation, God will arrange between them; indeed, God is knowing, aware.
If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, God will cause their reconciliation: For God hath full knowledge, and is acquainted with all things
If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things
۞ وَٱعۡبُدُوا۟ ٱللَّهَ وَلَا تُشۡرِكُوا۟ بِهِۦ شَیۡءࣰاۖ وَبِٱلۡوَ ٰلِدَیۡنِ إِحۡسَـٰنࣰا وَبِذِی ٱلۡقُرۡبَىٰ وَٱلۡیَتَـٰمَىٰ وَٱلۡمَسَـٰكِینِ وَٱلۡجَارِ ذِی ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِیلِ وَمَا مَلَكَتۡ أَیۡمَـٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا یُحِبُّ مَن كَانَ مُخۡتَالࣰا فَخُورًا ٣٦
Worship God; join nothing with Him. Be good to your parents, to relatives, to orphans, to the needy, to neighbours near and far, to travellers in need, and to your slaves. God does not like arrogant, boastful people
Worship Allah and don’t associate with Him anything (in worship), and do good to parents, relatives, orphans, the needy, the neighbor (who is) relative, the neighbor (who is) a stranger, to the companion by your side, the wayfarer (you meet), and those captives possessed by your right hands. Surely, Allah does not love one who is proud and boastful
And worship Allah and associate not aught with Him; and unto parents show kindness, and also unto kindred and orphans and the needy and the near neighbour and the distant neighbour and the companion by your side and the wayfarer and those whom your right hands own Verily Allah loveth not one who is vainglorious, boaster
Pay homage to God, and make none His compeer, and be good to your parents and relatives, the orphans and the needy and the neighbours who are your relatives, and the neighbours who are strangers, and the friend by your side, the traveller and your servants and subordinates. God does not surely love those who are arrogant and boastful
Serve Allah and do not associate partners (duality) to your essence with anything (do not deify or associate divinity to any form of existence)! Do good to you parents, relatives, orphans, the needy, close neighbors and far neighbors, your fellow traveler, those who are stranded, and those under your hand (in your possession). Indeed, Allah does not like those who are boastful and arrogant.
Worship Allah and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. Allah does not love anyone vain or boastful.
Worship Allah and do not ascribe any partners to Him, and be good to parents, the relatives, the orphans, the needy, the near neighbour and the distant neighbour, the companion at your side, the traveller, and your slaves. Indeed Allah does not like anyone who is a swaggering braggart
And (as the essential basis of contentment in individual, family and social life,) worship God and do not associate anything as a partner with Him; and do good to your parents in the best way possible, and to the relatives, orphans, the destitute, the neighbor who is near (in kinship, location, faith), the neighbor who is distant (in kinship and faith), the companion by your side (on the way, in the family, in the workplace, etc.), the wayfarer, and those who are in your service. (Treat them well and bring yourself up to this end, for) God does not love those who are conceited and boastful
And worship Allah and associate naught with Him, and be good to parents and near of kin and orphans and the needy and to the neighbour who is related to you and the neighbour who is an alien and to the companion by (your) side and the wayfarer and those whom your right hands possess. Surely, Allah does not love those who are arrogant, (and) boastful
Serve God, and associate naught with Him. Be kind to parents, and the near kinsman, and to orphans, and to the needy, and to the neighbour who is of kin, and to the neighbour who is a stranger, and to the companion at your side, and to the traveller, and to that your right hands own. Surely God loves not the proud and boastfu
And serve God and do not associate anything with Him (as partner), and be good to your parents, relatives (and close ones), orphans, the needy, relative/close neighbors, stranger/distant neighbors, companions by the side, traveler (in need), and those whom your right hands own. Indeed, God does not like anyone who is a selfish show-off.
And worship none but God and raise none to His Divine level. Show kindness to and help your parents, the relatives, the orphans, the needy ones, the neighbors (related or non related to you, the stranded traveler and your slaves. Know that God does not like the arrogant show-offs who are stingy, reproach people for being charitable and hoard what God has blessed them out of His kindness
Serve God, and do not join any partners with Him. And do good to parents and other family, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, displaced persons, and those whom your right hand possess, for God does not love the arrogant, the vainglorious
And worship Allah and do not associate anything with Him, and be good to both parents and to the relative and the orphans and the destitutepl, and the neighbor who is a relative and the neighbor who is a stranger, and the companion at your side and the traveler in need and to those whom you rightfully possess. Indeed, Allah does not love whoever has been a self-admiring boaster:
And serve God, and do not associate aught with Him; and to your parents show kindness, and to kindred, and orphans, and the poor, and the neighbour who is akin, and the neighbour who is a stranger, and the companion who is strange, and the son of the road, and what your right hands possess, verily, God loves not him who is proud and boastful
And worship Allah and do not ascribe any partner to Him, and be good to parents, and to relatives, and orphans, and the needy, and the related neighbour and the unrelated neighbour, and the close companion and the traveller; and your bondwomen; indeed Allah does not like any boastful, proud person.
And serve Allah and do not ascribe anything as a partner to Him and kindness to the parents and to the near of kin and to the orphans and to the needy ones and to the neighbour who is a near of kin and to the neighbour who is not a blood relation and to the companion who lives by your side and to the wayfarer and to those that your rights hands possess. Truly Allah does not love anyone who is indeed self-conceited, boastful.
Serve God, and associate no creature with him; and shew kindness unto parents, and relations, and orphans, and the poor, and your neighbour who is of kin to you, and also your neighbour who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess
And serve Allah; associate nothing with Him; show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour who is a kin, and the neighbour who is a stranger, and the fellow traveller, and the wayfarer, and those whom your rig
Worship Allah and do not associate anything with Him. Be kind to parents and near kinsmen, to the orphans and to the needy, to your neighbor who is your kindred, and to the neighbor at your far side, and the companion at your side, and to the destitute traveler, and to that which your right hands owns. Allah does not love he who is proud and struts
Worship God, and join not aught with Him in worship. Be good to parents, and to kindred, and to orphans, and to the poor, and to a neighbour, whether kinsman or new-comer, and to a fellow traveller, and to the wayfarer, and to the slaves whom your right hands hold; verily, God loveth not the proud, the vain boaster
And pay obedience to Allah and do not associate with Him anything. And with parents (behave with) kindness as well as with close relations, and Al-Yatama, and the needy, and the close and permanent neighbour and the occasional neighbour, and the companion by your side (e.g. during some trips, travel or movement, or your colleague), and a traveller in need and those whom your right hands held in trust. Indeed, Allah does not love that who is proud and boastful
And worship God and ascribe nothing as partners with Him. And kindness to the ones who are your parents and to the possessors of kinship and the orphans and the needy, to the neighbor who is as a possessor of strangeness and the neighbor who is kin and to the companion by your side and the traveler of the way and whom your right hands possessed. Truly, God loves not ones who had been proud, boastful,
Worship Allah. Do not associate partners with Him. Honor your parents, relatives, orphans, those in need, close neighbors, unfamiliar neighbors, your close friend, the traveler, and those you rightfully own. Truly, Allah does not love those who are arrogant and boastful.
Serve Allah and do not commit shirk (associate any partner) with Him, and be good to your parents, kinfolks, orphans, the helpless, near and far neighbors who keep company with you, the travellers in need, and the slaves you own. Allah does not love those who are arrogant and boastful
Serve Allah and ascribe no partner to Him. Do good to your parents, to near of kin, to orphans, and to the needy, and to the neighbour who is of kin and to the neighbour who is a stranger, and to the companion by your side, and to the wayfarer, and to those whom your right hands possess. Allah does not love the arrogant and the boastful
And serve Allah, and associate naught with Him, and be good to the parents and to the near of kin and the orphans and the needy and the neighbour of (your) kin and the alien neighbour, and the companion in the journey and the wayfarer and those whom your right hands possess. Surely Allah loves not such as are proud, boastful
And serve Allah and do not associate anything with Him as a partner, and be good to parents and to the relatives and the orphans and the needy and the neighbor who is related and the neighbor who is strange (not related) and the companion by your side and the wayfarer and (slaves) whom your right hands possess; Allah certainly does not like him who is proud, boastful,
And worship Allah and do not associate anything with Him. And be good to parents, near of kin, orphans, the needy, the neighbour near of kin, the neighbour not of kin, the companion/colleague, the wayfarer and your slaves/servants. Indeed, Allah loves not him/her who is conceited, boastful
And worship Allah and do not set up any partners with Him. And treat the parents with moral excellence and (do good to) relatives, orphans, the needy, the close as well as unacquainted neighbours, and your fellows and the wayfarers and those whom you possess. Surely, Allah does not like the one who is arrogant (i.e., self-conceited) and boastful (i.e., egoist)
And serve God and do not set up anything with Him, and be kind to the parents, and the relatives, and the needy, and the neighbour who is of kin, and the neighbour next door, and the friend far away, and the traveller, and those who are still dependent. God does not like the arrogant, the boastful
And serve God and do not set up anything with Him, and do good to the parents, and the relatives, and the orphans, and the needy, and the neighbor who is a relative, and the neighbor nearby, and the friend nearby, and the wayfarer, and those maintained by your oaths. God does not love the arrogant, the boastful.
And serve God and do not set up anything with Him, and do good to the parents, and the relatives, and the orphans, and the needy, and the neighbor who is a relative, and the neighbor nearby, and the friend nearby, and the wayfarer, and those who are in the care of your oaths. God does not like the arrogant, the boastful.
And worship God and do not share/make partners with Him a thing, and with the parents a goodness, and with of the relatives, and the orphans, and the poorest of poor/poor oppressed, and the neighbour of the relations/near, and the neighbour the distant/foreign, and the companion/friend with the side (close), and the traveler/stranded traveler, and what your rights owned; that God does not love/like who was/is a conceited/arrogant, proud/arrogant
AND WORSHIP God [alone], and do not ascribe divinity, in any way, to aught beside Him. And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour from among your own people, and the neighbour who is a stranger, and the friend by your side, and the wayfarer, and those whom you rightfully possess. Verily, God does not love any of those who, full of self-conceit, act in a boastful manner
And worship Allah and do not associate anything with Him. And (show) fairest (companionship) to parents, and to the near kinsman, and the orphans and the indigent, and the neighbor who is near kinsman, and the neighbor who is a stranger, (i.e. not of the family or creed or "nationality") and the companion at your side, and the wayfarer, and what your right hands possess. Surely Allah does not love whoever has been conceited (and) constantly boastful
And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful
Worship God and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant neighbors, your companions, wayfarers, and your slaves. God does not love the proud and boastful ones
Worship Allah, and do not associate with Him anything, and be good to parents and to kinsmen and orphans and the needy and the close neighbor and the distant neighbor and the companion at your side and the wayfarer and to those (slaves who are) owned by you. Surely, Allah does not like those who are arrogant, proud
Worship (& venerate) Allâh alone and ascribe nothing as partner to Him. Show kindness and respect to the parents, the relatives, the orphans, the needy one, the neighbor who is among your relatives, the neighbor who is not among your relatives, the fellow-traveler, the wayfarer and the slaves whom your right hands possess. Allâh does not demonstrate his own love for the one who is arrogant and vainglorious,
Serve Allah, and associate no one with Him. Be kind and gracious to your parents; (also be kind) to the kinsfolk, the orphans, the needy, the neighbor who is a kin as well as the one who is not, the fellow traveler, the wayfarer and the slaves (and captives). Of course, Allah does not like the conceited braggarts
Worship Allâh and ascribe nothing as partner to Him. Show kindness and respect to the parents, relatives, orphans, the poor, near and distant neighbors, the fellow-traveler, the wayfarer and the slaves whom your right hands possess. Allâh does not demonstrate His own love for the one who is arrogant and vainglorious,
And worship Allah and do not incorporate with Him other deities, and commit your parents to your kind care and display to them and to the kindred who are related by blood and to the orphans a friendly and kind disposition. A similar disposition is extended to the poor and to the neighbour related or immediate, to the associate and to the wayfarer, and to those on-hand, whether they be captives or reduced to servile state. And do realize that Allah detests every boastful who exalts himself unduly and displays inordinate self-esteem
Worship Allah and don’t associate anything with Him; be kind to parents, to relatives, to orphans, to the needy, to those neighbours you know well and those you don’t, to travellers and to the slaves you own. Allah dislikes the arrogant and the boastful
Worship Allah ˹alone˺ and associate none with Him. And be kind to parents, relatives, orphans, the poor, near and distant neighbours, close friends, ˹needy˺ travellers, and those ˹bondspeople˺ in your possession. Surely Allah does not like whoever is arrogant, boastful—
And serve Allah and do not associate anything with Him, and goodness to parents and relatives and the orphans and the poor and the immediate neighbour and distant neighbour and anybody you share company with and the traveller and those in your possession, for Allah does not love one who is arrogant and boastful.
Serve God and associate none with Him. Show kindness to parents and to kin, to orphans and to the destitute, to near and distant neighbours, to those that keep company with you, to the traveller in need, and to the slaves you own. God does not love the arrogant and the boastful
You shall worship GOD alone - do not associate anything with Him. You shall regard the parents, the relatives, the orphans, the poor, the related neighbor, the unrelated neighbor, the close associate, the traveling alien, and your servants. GOD does not like the arrogant show-offs.
Worship God alone; do not attribute divinity to others. Be good to your parents, close relatives, orphans, the needy, to close and far neighbors, close friends, stranded travelers and those whom your right hands held in trust. God does not love those who are conceited and full of pride;
Worship God alone; do not attribute divinity to others. Have excellent affection towards your parents, close relatives, orphans, the disabled, close and far neighbors, close friends, stranded travelers, and those whom your right hands held in trust. God does not love those who are conceited and full of pride;
And worship Allah, and do not associate with Him a thing, and be benefactor with the parents, and the possessors of consanguinity and the orphans, and the needy persons, and the relative neighbor, and the aside neighbor, and the aside friend, and the wayfarer, and those whom your right hands possess. Surely, Allah does not love whoever is proud, boastful.
And worship Allah and do not associate anything with Him, and do good to the parents, and to the kindred, and the orphans and the needy, and the neighbour close to you, and the neighbour who is a stranger, and the companion in a journey, and the way farer, and (the slaves) whom your right hands possess. Verily Allah does not love the one who is proud, boastful
Worship God alone and do not associate with Him any partners. Be kind to your parents and near of kin, to orphans, the needy, the neighbour who is related to you and the neighbour who is a stranger, the friend by your side, the wayfarer, and those whom your right hands possess. God does not love those who are arrogant and boastful;
Obey Allah and associate no partner with Him. Treat kindly your parents, relatives, The orphans, And those who have been left alone in the society. Take care of the needy, The disabled, Those whose hard earned income is insufficient to meet their needs, And those whose businesses have stalled, And those who have lost their jobs. You shall treat kindly your related neighbors, And unrelated neighbors, Companions by your side in public gatherings, Or public transportation. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition. Be nice to people who work under your care. Allah does not love the proud and boastful
And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful
And worship ALLAH and associate naught with HIM, and show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour who is a kinsman and the neighbour who is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess. Surely, ALLAH loves not the arrogant and the boastful
Worship God, and ascribe not partners unto Him. And be virtuous toward parents and kinsfolk, toward orphans and the indigent, toward the neighbor who is of kin and the neighbor who is not of kin, toward the companion at your side and the traveler, and toward those whom your right hands possess. Truly God loves not one who is a vainglorious boaster
Serve Allah, and do not join any partners with Him; And do good— To parents, (relatives) kinfolk, orphans, those in need, neighbors who are near to you in kin, neighbors who are strangers, the companion by your side, the way-farer (you meet), and what your right hand possess: For Allah does not love the arrogant, the boasters—
Worship God and associate nothing with Him. Honor your parents, relatives, orphans, those in need, near and distant neighbors, companions, travelers, and servants. God doesn’t love the arrogant and boastful.
Worship God, and ascribe no partners to Him, and be good to the parents, and the relatives, and the orphans, and the poor, and the neighbor next door, and the distant neighbor, and the close associate, and the traveler, and your servants. God does not love the arrogant showoff
Serve God, and do not associate anything with God. And be good to your parents and relatives, and to orphans and paupers, and to neighbors close by and neighbors remote, and to the companion at your side, and to the traveler, and to your wards. For God do
Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful
And serve God, and do not associate anything with Him; and with the two parents be good, and with the relative, and the orphans, and the poor, and the neighbour who is a relative, and the neighbour who is a stranger, and the companion by the side, and the wayfarer, and what your right hands possess, indeed, God does not love him who is proud, boastful;
Serve God, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands poss ess: For God loveth not the arrogant, the vainglorious;
Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;
ٱلَّذِینَ یَبۡخَلُونَ وَیَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِ وَیَكۡتُمُونَ مَاۤ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِینَ عَذَابࣰا مُّهِینࣰا ٣٧
who are miserly and order other people to be the same, hiding the bounty God has given them. We have prepared a humiliating torment for such ungrateful people
those who are stingy and command others with stinginess and who hide the bounties which Allah has given them. And We have prepared for the disbelievers a disgraceful punishment.
Those who are niggardly and command mankind to niggardliness and hide that which Allah hath vouchsafed unto them of His grace; and We, have gotten ready for the infidels a torment ignominous
Who are miserly and bid others to be so, and hide what God has given them in His largesse. We have prepared for unbelievers a shameful punishment
They are stingy and command stinginess upon others, and they hide what Allah gives to them from His bounty. We have prepared a degrading suffering for the deniers of the reality.
As for those who are tight-fisted and direct others to be tight-fisted, and hide the bounty Allah has given them, We have prepared a humiliating punishment for those who are kafir,
Those who are stingy and bid [other] people to be stingy, and conceal whatever Allah has given them out of His grace; and We have prepared for the faithless a humiliating punishment
Those who act meanly (in spending out of what God has granted them) and urge others to be mean, and conceal the things God has granted them out of His bounty (such as wealth or knowledge, and certain truths in their Book). We have prepared for (such) unbelievers a shameful, humiliating punishment
Regarding those who practise niggardliness and advocate to be niggardly and conceal that which Allah has given them out of His bounty and grace, We have in store a humiliating punishment for such thankless people
such as are niggardly, and bid other men to be niggardly, and themselves conceal the bounty that God has given them. We have prepared for the unbelievers a humbling chastisement
Those who are stingy and instruct people to stinginess and hide what God gave them from His grace, (know that) We have prepared a humiliating punishment for the disbelievers,
Indeed God has an awful punishment for such people who try to cover the truth
Nor those who are greedy or recommend greediness to others, or hide the bounties which God has bestowed on them. We have prepared for those who reject it, a crushing punishment
those who are miserly and command mankind to miserliness and conceal what Allah has brought them of His grace—and We have prepared for the deniers a demeaning punishment,
who are miserly and bid men be miserly too, and who hide what God has given them of His grace;- but we have prepared for the misbelievers shameful woe
Those who are misers and preach miserliness to others, and hide what Allah has bestowed upon them from His munificence; and We have kept ready a disgraceful punishment for the disbelievers
Those, they are the ones who hold back what they possess and exhort the people unto the stinginess and they hide that which Allah has given them from His bounty and indeed We have made ready for the disbelievers a punishment most humiliating.
for God loveth not the proud or vainglorious, who are covetous, and recommend covetousness unto men, and conceal that which God of his bounty hath given them, -- we have prepared a shameful punishment for the unbelievers;
Who hoard their wealth and bid men to (or promote) avarice, and who hide what Allah has given them of His Bounty. We have prepared for the disbelievers a shameful woe
(or) those who are greedy and order other people to be greedy, who themselves conceal the bounty that Allah has given them. And We have prepared a humiliating punishment for the unbelievers
Who are niggardly themselves, and bid others be niggards, and hide away what God of his bounty hath given them. We have made ready a shameful chastisement for the unbelievers
(nor) those who deal as miserly and niggardly and enjoin people with miserliness and niggardliness and hide what Allah has given them out of His bounty. And We have prepared for the disbelievers a humiliating punishment
those who are misers and command humanity to miserliness and keep back what God gave them of His grace. And We made ready for the ones who are ungrateful a despised punishment
[He does not love] those who are miserly and encourage others to be miserly, or those who conceal (the blessings) that Allah has given them from His bounty. We have prepared for unbelievers a humiliating punishment.
who are themselves stingy and enjoin others to be stingy, who hide the bounties which Allah has bestowed on them. For such unbelievers We have prepared a disgraceful punishment
who are niggardly and bid others to be niggardly and conceal the bounty which Allah has bestowed upon them. We have kept in readiness a humiliating chastisement for such deniers (of Allah´s bounty)
Who are niggardly and bid people to be niggardly and hide that which Allah has given them out of his grace. And We have prepared for the disbelievers an abasing chastisement -
those who hoard (their wealth being miserly) and enjoin (other) people (also) to hoard, and hide that which Allah has given them of His grace, and We have prepared a disgraceful punishment for the infidels;
Those who are miserly and bid people to be miserly and hide what Allah has favoured them with. And We have prepared, for the suppressers of Truth, a disgraceful punishment
Those who are miserly and bid others (also) to be miserly and hide that (blessing) which Allah has granted them of His bounty. And We have prepared a disgraceful torment for the disbelievers
Those who are stingy and order the people to stinginess, and they conceal what God has given them from His bounty. We have prepared for these disbelievers a painful retribution
Those who are stingy and order the people to stinginess, and they conceal what God has given them from His bounty. And We have prepared for the rejecters a humiliating retribution.
Those who are stingy and order the people to stinginess, and they conceal what God has given them from His bounty. And We have prepared for the rejecters a humiliating retribution.
Those who are being stingy/miser, and order/command the people with the stinginess/miserliness and they hide/conceal what God gave them from His grace/favour/blessing, and We prepared to the disbelievers a despised torture
[nor] those who are niggardly, and bid others to be niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth
The ones who are miserly and bid (other) men (Literally: command mankind) to be miserly, and (who) keep back whatever Allah has brought them of His Grace. And We have readied for the disbelievers a degrading torment
Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom
the stingy ones who try to make others stingy or those who hide the favors that God has bestowed on them. We have prepared a humiliating torment for the disbelievers
__those who are miserly and bid people to be miserly, and conceal what Allah has given them of His grace — and We have prepared for the disbelievers a humiliating punishment
( Nor) those who are niggardly and bid other people to be niggardly, hiding what Allâh has given them of His bounty. We have prepared for those who lack faith (in Allâh) a disgraceful chastisement,
Those who act miserly, and ask others to do the same, hide the bounties Allah has bestowed upon them. For the disbelievers, We have prepared a disgraceful punishment
(Or) those who are niggardly, promoting parsimony among people, and hiding what Allâh has given them of His bounty. We have prepared for those who live in spiritual darkness a disgraceful chastisement,
Those who are miserly, unwilling to give in benevolence or spend in divine service and induce others to be mean and parsimonious, and hide Allah's grace in whom it abounds, have in effect permitted the forbidden and commended it to others. We have prepared for those who bid defiance to Allah and rise defiant against His ordinances a condign and humiliating punishment
and those who are miserly and advise others to be miserly, hiding His favours that Allah has blessed them with – for the disbelievers – We have prepared a humiliating punishment
those who are stingy, promote stinginess among people, and withhold Allah’s bounties. We have prepared for the disbelievers a humiliating punishment.
Those who are mean and command people to be mean and hide what Allah has given them of His favours, and We have prepared for those who reject (the truth) a humiliating punishment.
who are themselves niggardly and enjoin people to be niggardly; who conceal that which God of His bounty has given them (We have prepared a shameful punishment for the unbelievers)
The ones who are stingy, exhort the people to be stingy, and conceal what GOD has bestowed upon them from His bounties. We have prepared for the disbelievers a shameful retribution.
who are stingy and demand that others be the same, concealing God's blessings to them. We have prepared a humiliating punishment for all the unbelievers.
who are stingy and demand that others be the same, concealing God’s blessings to them. We have prepared a humiliating punishment for all the unbelievers.
Those who skimp, and command the people by the skimping, and conceal what Allah has given them from His bounty, and We have prepared for the infidels a humiliating torment.
Those who are niggardly and enjoin people to niggardliness and hide what Allah has given them out of His grace; and We have prepared for the disbelievers a humiliating chastisement
[nor] those who are niggardly and bid others to be niggardly, and conceal whatever God has bestowed on them of His bounty. We have prepared humiliating suffering for the unbelievers.
Those who are stingy and advise others to be stingy, and hide what Allah has given them of His Bounty, for such ungrateful disbelievers We have prepared a humiliating punishment
Those who are niggardly and bid people to be niggardly and hide what Allah has given them out of His grace; and We have prepared for the unbelievers a disgraceful chastisement
Who are niggardly and also enjoin people to be niggardly, and hide that which ALLAH has given them of HIS bounty. And WE have prepared for the disbelievers an humiliating punishment
those who are miserly and enjoin people to be miserly, concealing what God has given them from His Bounty. We have prepared for the disbelievers a humiliating punishment
(Nor) those who are miserly (and stingy) or invoke stinginess on others, and hide the bounties which Allah has bestowed on them; And We have prepared, for those who resist Faith, a punishment that pushes them in contempt—
Those who are stingy, encourage stinginess, and conceal what God has given them from His bounty—for the unbelievers, We’ve prepared a humiliating torment.
Those who are stingy, and exhort people to stinginess, and conceal what God has given them from His bounty. We have prepared for the disbelievers a disgraceful punishment
those who are avaricious, or make others avaricious, and conceal what God has given them of divine grace. And We have prepared a humiliating torment for the ungrateful,
Who are stingy and enjoin upon [other] people stinginess and conceal what Allah has given them of His bounty - and We have prepared for the disbelievers a humiliating punishment
Those who are stingy and bid mankind stinginess, and hide what God has given them of His grace; and We have prepared for the disbelievers a shameful punishment.
(Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which God hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;
(Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;
وَٱلَّذِینَ یُنفِقُونَ أَمۡوَ ٰلَهُمۡ رِئَاۤءَ ٱلنَّاسِ وَلَا یُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡیَوۡمِ ٱلۡءَاخِرِۗ وَمَن یَكُنِ ٱلشَّیۡطَـٰنُ لَهُۥ قَرِینࣰا فَسَاۤءَ قَرِینࣰا ٣٨
[Nor does He like those] who spend their wealth to show off, who do not believe in Him or the Last Day. Whoever has Satan as his companion has an evil companion
And (also) those who spend their wealth to be seen by people, and don’t believe in Allah and the Last Day, and those who take Satan as a companion; then what a bad companion (they have)!
And those who expend of their substance for show of men, and believe not in Allah nor in the Last Day; and whosoever hath for him Satan as a companion, a vile companion hath he
Those who spend of their wealth to show off and do not believe in God and the Last Day, take Satan as companion, and how evil a companion (have they)
They spend their wealth as a means to boast, while they believe neither in Allah, the One who has created their essence with His Names, nor in the eternal life to come. Whoever is close to Satan, has indeed a terrible friend.
and also for those who spend their wealth to show off to people, not having iman in Allah and the Last Day. Anyone who has made Shaytan his comrade, what an evil comrade he is!
And those who spend their wealth to be seen by people, and believe neither in Allah nor in the Last Day. As for him who has Satan for his companion —an evil companion is he
And (likewise) those who spend their wealth (in charity or other good cause) to make a show of it to people (so as to be praised by them) when they believe neither in God nor in the Last Day: Whoever has Satan for a comrade, how evil a comrade he is
As well as for those who spend their wealth for public show and do not believe in Allah and the Last Day. And whoso has satan for his companion (let him bear in mind that) an evil companion he is
and such as expend of their substance to show off to men, and believe not in God and the Last Day. Whosoever has Satan for a comrade, an evil comrade is he
and those who spend their wealth to be seen by people and do not believe in God and the Last Day, (Satan is their companion) and anyone who has Satan as a companion, has a bad companion.
Such people have chosen the worst friend for themselves, i.e. Satan. They do not believe in God and the day of judgment and their participation in charity is just a show-off
And for those who give of their sustenance to be seen by people, but have no faith in God and the Last Day. And if any take Satan for their intimate, then what a harmful intimate he is
and those who spend their wealths for show in front of people and believe neither in Allah nor in the Last Day. And whoever has Satan as a comrade, then how evil is such a comrade!
And those who expend their wealth in alms for appearance sake before men, and who believe not in God nor in the last day; - but whosoever has Satan for his mate, an evil mate has he
And those who spend their wealth in order for people to see, and do not accept faith in Allah nor the Last Day; and whoever has Satan (the devil) as a companion - so what an evil companion is he
And those who spend their wealth out of show to the people while they do not believe in Allah nor in the last day and whoever has Satan as partner, what a woeful partner he has.
and who bestow their wealth in charity to be observed of men, and believe not in God, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he
And for those who expend their wealth in alms for appearance sake before men, and who believe not in Allah nor in the last day. Whoever takes Satan for his mate, an evil mate has he
And those who spend their wealth to showoff to people and neither believe in Allah nor in the Last Day. Whosoever has satan for a companion, he is an evil companion
And for those who bestow their substance in alms to be seen of men, and believe not in God and in the last day. Whoever hath Satan for his companion, an evil companion hath he
And (also) those who spend their wealth as a show to the people and they do not Believe in Allah, and do not Believe in the Last Day. And whoever — the Satan becomes to him an intimate one, then a dreadful intimate (is Satan for him)
and for those who spend their wealth to show off to humanity and believe neither in God nor in the Last Day. And to whomever Satan would be a comrade, then how evil a comrade!
Some people spend their wealth on others only to be seen by others. They do not believe in Allah or the last day. Whoever has made Satan a friend certainly has an evil friend.
Similarly, Allah does not like those who spend their wealth to show off to the people, believing neither in Allah nor in the Last Day. In fact the one who chooses Satan as his companion has chosen a very evil companion
Allah does not love those who spend out of their wealth to make a show of it to people when they believe neither in Allah nor in the Last Day. And he who has taken Satan for a companion has indeed taken for himself a very bad companion
And those who spend their wealth to be seen of men and believe not in Allah nor in the Last Day. And as for him whose companion is the devil, an evil companion is he
and those who spend their wealth for showing (their generosity) to people and do not believe in Allah and in the period hereafter. And one for whom the devil becomes a comrade, then (he has) an evil comrade.
And those who spend their wealth in order to show off, and believe not in Allah nor in the Hereafter. And as for him, the Satan is an ally of whom, then he has an evil ally
And those who spend their wealth to show off to people, and believe neither in Allah nor in the Last Day. And whoever Satan sides with as a companion, so he is an evil companion
And those who spend their money to show-off to the people, and they do not believe in God or the Last Day. And whoever has the devil as his companion, then what a miserable companion
And those who spend their money to show off to the people, and they do not believe in God or the Last Day. And whoever has the devil as his associate, then what a miserable associate!
And those who spend their money to show off to the people, and they do not believe in God or the Last Day. And whoever has the devil as his associate, then what a miserable associate!
Those who spend their properties/wealths showing off/pretending/appearing (to) the people, and do not believe with God, and nor with the Day the Last/Resurrection Day, and who the devil is for him a companion , so he was/is a bad/evil companion
And [God does not love] those who spend their possessions on others [only] to be seen and praised by men, the while they believe neither in God nor in the Last Day; and he who has Satan for a soul-mate, how evil a soul-mate has he
And also (for) (the ones) who expend their riches showing off to (other) men, (Literally: mankind) and do not believe in Allah nor in the Last Day. And whoever has Ash-Shatan (The all-vicious, i.e., the Devil) for a comrade, then how odious is such a comrade
And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he
those who spend their property out of a desire to show off and not because of their belief in God and the Day of Judgment, and (lastly) those who choose Satan for a friend; what an evil friend
and (for) those who spend their wealth only to show people, and do not believe in Allah and the Last Day. Anyone for whom Satan is companion, evil he is as a companion
And (also) those who expend their wealth to impress the people,and believe not in Allâh and in the ‘Last Day’. Whoever chooses ‘Satan’ to be his companion- what a dreadful companion he chooses!
And (also) for those who flaunt (and flash), when they spend their wealth, in order to show off to the people. They do not believe in Allah or the Day of Judgment. Whoever has Shaitan as an intimate companion has indeed an evil companion
(or) those who expend their wealth to impress the people, and do not believe in Allâh and the Last Day. Whoever chooses Satan to be his companion - what an evil companion he chooses!
And those who spend of their wealth ostentatiously under the garb of benevolence only to attract notice and to win the admiration of people while in fact they believe neither in Allah nor in the Last Day, have bound themselves to their wicked kind and walked in the footsteps of those with characteristics befitting AL-Shaytan. And he who associates himself with the Devil, has in fact espoused evil, and evil indeed. Is the companion
Those who spend their wealth to show off; they don’t believe in Allah and the Last Day. Anyone who has made a close friend of Satan has taken an evil friend
Likewise for those who spend their wealth to show off and do not believe in Allah or the Last Day. And whoever takes Satan as an associate—what an evil associate they have!
And those who spend their wealth to be seen by people and do not believe in Allah nor the last day; to whom the devil is an associate - what a bad associate.
and who spend their wealth only to be seen by people, believing neither in God nor in the Last Day. He that chooses Satan for his friend, an evil friend has he
They give money to charity only to show off, while disbelieving in GOD and the Last Day. If one's companion is the devil, that is the worst companion.
God does not love those who spend their possessions on others only to be publicly praised, while they do not actually believe in God or the Last Day. Whoever has Satan as his companion has an evil companion.
God does not love those who spend their possessions on others only to be publicly praised, while they do not actually believe in God or the Last Day. Whoever has Satan as his companion has an evil companion.
And those who spend their money for the people's pretension and are not believing neither with Allah nor with the Last Day. And whoever was The Satan for him, a consort, so it was a bad consort.
And (the arrogant ones are) those who spend their wealth to be seen by people and neither believe in Allah nor in the Last Day; and anyone whose companion be Satan, (what) an evil companion then he is!
And [God does not love] those who spend their wealth for the sake of ostentation, and do not believe in God and the Last Day. He who chooses Satan for a companion, an evil companion has he.
They give money to charity only to show off, and do not believe in Allah and the Last Day. Such people have taken Satan, their selfish desire, as their intimate companion. What a terrible companion indeed
And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he
And as for those who spend their wealth in order to be seen of men, and believe not in ALLAH, nor the Last Day, they are the companions of Satan, an whoso has Satan for a companion, and evil companion is he
And those who spend their wealth to be seen of men, and believe not in God or the Last Day. Whosoever has Satan for a companion has an evil companion indeed
Nor those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Satan for their close friend, what a dreadful friend he is
Those who spend their wealth to be seen by people, without faith in God and the Last Day. Whoever takes Satan as an ally—what a terrible ally!
And those who spend their money to be seen by people, and believe neither in God nor in the Last Day. Whoever has Satan as a companion—what an evil companion
and those who spend their money to be seen by people without believing in God or the last day; and for those to whom the Perverter is an intimate, what a wretched companion!
And [also] those who spend of their wealth to be seen by the people and believe not in Allah nor in the Last Day. And he to whom Satan is a companion - then evil is he as a companion
And those who spend their wealth to be seen of mankind, and they do not believe in God nor in the Last Day; and whoever has the devil for his companion, then an evil companion has he.
Not those who spend of their substance, to be seen of men, but have no faith in God and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is
Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is
وَمَاذَا عَلَیۡهِمۡ لَوۡ ءَامَنُوا۟ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُۚ وَكَانَ ٱللَّهُ بِهِمۡ عَلِیمًا ٣٩
What harm would it do them to believe in God and the Last Day, and give charitably from the sustenance God has given them? God knows them well
And what loss they would have if they had believed in Allah and the Last Day, and spend out what Allah has given them for sustenance? Allah is All-Knower of them.
And what would befall them were they to believe in Allah and the Last Day and expend out of that wherewith Allah hath provided them? And of them Allah is ever the Knower
Would something have befallen them if they had believed in God and the Last Day, and spent of what has been given them by God? God is fully aware of all they do
What would they have lost had they believed in Allah, the creator of their essence with His Names, and the eternal life to come, and given to others from what Allah has provided for them? Allah, as the One comprising their essence, is the Aleem.
What harm would it have done them to have had iman in Allah and the Last Day and to have given of what Allah has provided for them? Allah knows everything about them.
What harm would it have done them had they believed in Allah and the Last Day, and spent out of what Allah has provided them? Allah knows them well
Why, what (harm) would fall upon them, if they believed in God and the Last Day, and spent out of what God has provided for them (purely for the pleasure of God), and God has full knowledge of them (of what they believe in and what they spend)
Why, what (harm) could come to them if they believed in Allah and in the Last Day and spent from that which Allah had provided them? Indeed, Allah knows them full well
Why, what would it harm them, if they believed in God and the Last Day, and expended of that God has provided them? God knows them
What would be their disadvantage if they believe in God and the Last Day and spend (in God's way) from what God has provided them? God is knowledgeable about them.
What harm would have come upon them, if they had chosen to believe in God and the Last Day and spent in charity out of what God had given them [at first place]? Do they not understand that God is totally aware of what they do
And how will it harm them if they had faith in God and in the Last Day, and if they spent from what God has given them for sustenance? And God has full knowledge of them
And what harm would it have done them, had they believed in Allah and the Last Day and spent out of what Allah had provided them? And Allah has always been All-Knowing about them.
What harm would it do them if they believed in God and in the last day, and expended in alms of what God has provided them with? but God knows about them
And what would they lose, if they had believed in Allah and the Last Day and spent from what Allah has bestowed upon them? And Allah knows them very well
And what is wrong for them had they believed in Allah and in the last day and had spent from that which Allah had provided for them. And Allah indeed is All-knowing about them.
And what harm would befall them if they should believe in God, and the last day, and give alms out of that which God hath bestowed on them? Since God knoweth them who do this
What harm would it do them if they believed in Allah and in the Last Day, and expended in alms of what Allah has provided them? But Allah has full Knowledge about them
What (harm) could befall them if they believed in Allah and the Last Day and spent of what Allah provided them with? Allah is Knowledgeable of them all
But what blessedness would be theirs, if they should believe in God and in the last day, and bestow alms out of what God hath vouchsafed them; for God taketh knowledge of them
And what is that which affects them, had they Believed in Allah and the Last Day and they spent out of what Allah provided them as sustenance? And Allah is All-Aware of them
And what would be for them if they believed in God and the Last Day and spent out of what God provided them? God had been Knowing of them.
What would they lose if they did believe in Allah and the last day and spent [in charity] from what Allah has provided them? Allah is well aware of them.
What harm would they have suffered if they had believed in Allah and the Last Day and spent in charity out of what Allah had given them? Allah Knows them all
What harm would have befallen them if they had believed in Allah and the Last Day, and spent on charity what Allah had bestowed upon them as sustenance? For Allah indeed has full knowledge of them
And what (harm) would it do them if they believe in Allah and the Last Day and spend of that which Allah has given them? And Allah is ever Knower of them
And what (loss would have been there) on them had they believed in Allah and the period hereafter and spent from that which Allah had provided for them, when Allah is knowing about them?
And what calamity would befall them, had they believed in Allah and the Hereafter and spent out of what Allah had given them!? And Allah does know them very well
And what loss would they have suffered, if they had believed in Allah and the Last Day, and spent (in His way) of what Allah had given them? And Allah is Well Aware of them (i.e., their state of affairs)
What would bother them if they believed in God and the Last Day and spent from God's provisions God is aware of them
What would bother them if they believed in God and the Last Day and spent from the provisions of God? God is aware of them.
What would bother them if they believed in God and the Last Day and spent from the provisions of God? God is aware of them.
And what (is) on them if they believed with God, and the Day the Last/Resurrection Day, and they spent from what God provided for them, and God was/is with them knowledgeable
And what would they have to fear if they would but believe in God and the Last Day, and spend [in His way] out of what God has granted them as sustenance - since God has indeed full knowledge of them
And what would it (harm) them (Literally: how could it be "taken" against them) if they believed in Allah and the Last Day, and expended of whatever Allah has provided them? And of them Allah has been Ever-Knowing
What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them (and all they do)
How could it have harmed them if they had believed in God and the Last Day and spent their property for the cause of God? God knows them very wel
What harm was there for them if they had believed in Allah and the Last Day, and spent out of what Allah had given them. Allah knows all about them
What harm would have been upon them if they had believed in Allâh and in the ‘Last Day’, and expended of what Allâh bestowed upon them? Allâh is All- Aware of all that they do.
What harm could have come to them, if they had believed in Allah and the Last Day, and had spent a little out of the sustenance Allah had granted them? Allah is well-Aware of them
What harm could have come to them if they had believed in Allâh and the Last Day, and expended of what Allâh bestowed upon them?. Allâh is All- Aware of what they do.
What would they -the infidels- lose should they recognize Allah and be disposed to believe in the Last Day, and spend in divine service of what Allah has bestowed on them! Indeed Allah is ever aware of them, 'Alimun of all that they do
What harm would it do them if they believed in Allah and the Last Day and spent in charity from what Allah has provided them? Allah knows them well
What harm could have come to them if they had believed in Allah and the Last Day and donated from what Allah has provided for them? And Allah has ˹perfect˺ knowledge of them.
And what harm would it have done them if they believed in Allah and the last day and spent of that what Allah provided for them, and Allah knows about them.
What could harm them if they believed in God and the Last Day and gave in alms from that which God bestowed on them? Surely God knows them well
Why do they not believe in GOD and the Last Day, and give from GOD's provisions to them? GOD is fully aware of them.
What harm would it be to them to believe in God and the Last Day, and give charitably from what God has given to them? God knows them well.
What harm would it be to them to believe in God and the Last Day and give charitably from what God has given to them? God knows them well.
And, what upon them if they believed with Allah and the Last Day and spent from what Allah had livelihood for them? And Allah is ever by them, Knowledgeable.
And what (harm) would it have done them if they had believed in Allah and the Last Day, and spent in charity of what Allah had provided them with? And Allah is ever aware of them
What would they have to fear if they would only believe in God and the Last Day, and spend (for His sake) out of that with which He has provided them. Indeed God has full knowledge of them.
What have they to fear if they believe in Allah and the Last Day and spend of what Allah has given them? Allah is ever Aware of them
And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them
And what harm would have befallen them if they have believed in ALLAH and the Last Day and spend out of what ALLAH has given them? And ALLAH knows them well
What harm would it have done them were they to believe in God and the Last Day, and spend of that which God has provided them. God knows them well
And what is the burden on them if they had Faith in Allah and in the Last Day, and they spend out of what Allah has given to them for living? For Allah is All Knowing (Aleem) of them
What harm would befall them if they believed in God and the Last Day, and donated from what God has provided them? God is fully aware of them.
What would they have lost, had they believed in God and the Last Day, and gave out of what God has provided for them? God knows them very well
And what burden would it be on them if they believed in God and the last day and spent charitably of what God provided them? And God has complete knowledge of them.
And what [harm would come] upon them if they believed in Allah and the Last Day and spent out of what Allah provided for them? And Allah is ever, about them, Knowing
What harm would it do them if they believed in God and the Last Day, and spent of what God has provided them? And God knows about them.
And what burden Were it on them if they had faith in God and in the Last Day, and they spent out of what God hath given them for sustenance? For God hath full knowledge of them
And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them
إِنَّ ٱللَّهَ لَا یَظۡلِمُ مِثۡقَالَ ذَرَّةࣲۖ وَإِن تَكُ حَسَنَةࣰ یُضَـٰعِفۡهَا وَیُؤۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِیمࣰا ٤٠
He does not wrong anyone by as much as the weight of a speck of dust: He doubles any good deed and gives a tremendous reward of His own
Surely! Allah does not do wrong (not even) weight of an atom. If there is a good (done), He doubles it, and gives (extra) with a great reward from Him.
Verily Allah wrongeth not any one a grain's weight, and if there is a virtue He shall multiply it and give from His presence a mighty hire
God does not wrong any one, not even the equal of an atom; and if men do good He multiplies it by two, and adds a great reward of His own
Indeed, Allah does not do wrong to anyone, not even as much as an iota’s weight! And if a good deed has been done, He multiplies it and provides a great reward from Himself (ladun; the potential of the Names comprising one's essence).
Allah does not wrong anyone by so much as the smallest speck. And if there is a good deed Allah will multiply it and pay out an immense reward direct from Him.
Indeed Allah does not wrong [anyone] [even to the extent of] an atom’s weight, and if it be a good deed He doubles it[s reward], and gives from Himself a great reward
Assuredly, God wrongs (no-one) not even so much as an atom’s weight; while if there is a good deed, He multiplies it (with respect to its outcomes and the reward it will bring), and grants (its doer) a tremendous reward purely from His Presence (beyond what it may have merited)
Verily, Allah does not do injustice not (even) so much as the weight of an atom; and if there be a single good deed He multiplies it and gives from Himself a great reward
Surely God shall not wrong so much as the weight of an ant; and if it be a good deed He will double it, and give from Himself a mighty wage
God does not wrong (anyone) even the least bit, and if there is any good, He multiplies it and gives a great reward from Himself.
God does not do an atom weight’s of injustice to nobody. On the contrary, He raises your good deeds to heaven and rewards you generously
God is never unjust in the least degree. If there is any good, He doubles it, and gives from His own presence a great reward
Indeed, Allah does not do an atom's weight of injustice. And if it is a good deed, He multiplies it and gives from Himself a great reward.
Verily, God would not wrong by the weight of an atom; and if it's a good work, He will double it and bring from Himself a mighty hire
Allah does not commit even the least injustice; and if there is a good deed, He doubles it and gives from Himself a great reward
Truly Allah does not cheat of the weight of an atom and if it was a good deed, He multiplies it and gives from His presence a reward most magnificent.
Verily God will not wrong any one even the weight of an ant: And if it be a good action, he will double it, and will recompense it in his sight with a great reward
Verily, Allah would not wrong by the weight of an atom; and if it´s a good work, He will double it and bring from Himself a mighty reward
Surely, Allah shall not harm so much as the weight of an atom, and if it is a good deed He will double it, and give from His Own a great wage
God truly will not wrong any one of the weight of a mote; and if there be any good deed, he will repay it doubly; and from his presence shall be given a great recompense
Certainly, Allah does no injustice – not even of the measure of a particle. And if it happens to be a righteous act He increases it and allots from His Presence a reward, tremendous
Truly, God does not wrong even the weight of an atom. And if there be benevolence, He multiplies it and gives that which proceeds from His Presence a sublime compensation.
Truly, Allah does no injustice even to equal the weight of an atom. For every good deed, He multiplies it and gives from Himself a great reward.
Rest assured that Allah does not wrong anyone even by an atom’s weight. If someone does a good deed He increases it many fold and also gives an extra great reward on His own
Indeed Allah wrongs none, not even as much as an atom´s weight. Whenever a man does good, He multiplies it two-fold, and bestows out of His grace a mighty reward
Surely Allah wrongs not the weight of an atom; and if it is a good deed, He multiplies it and gives from Himself a great reward
Allah certainly does not do injustice (amounting even) to the weight of a particle, and if there is a good (deed) He multiplies it and gives from Himself a great reward.
Indeed, Allah wrongs not even to the infinitesimal extent of the weight of an atom. And if there is a good deed, He doubles it and bestows, from Him, a great reward
Surely, Allah does not do (even) an iota of injustice, and if there is a good work, He doubles it and grants from His presence an immense reward
Indeed, God does not wrong an atom's weight; and if it is good He will double it. And He grants from Himself a great reward
Indeed, God does not wrong the weight of an atom; and if it is good He will double it. And He grants from Himself a great recompense.
Indeed, God does not wrong the weight of an atom; and if it is good He will double it. And He grants from Himself a great recompense.
That God does not cause injustice/oppress a weight/smallest particle, and if (it) be a goodness, He doubles it, and gives from at Him a great reward
Verily, God does not wrong [anyone] by as much as an atom's weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward
Surely Allah does not do injustice so much as an atom's weight, and in case it is a fair deed, He will double it and bring from very close to Him a magnificent reward
Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward
God does not do even an atom's weight of injustice. A good deed is multiplied by God and richly rewarded
Surely, Allah does not wrong (anyone), even to the measure of a particle. If it is a good deed, He multiplies it, and gives a great reward out of His Own pleasure
Indeed, Allâh would never ever do injustice even as much as the weight of an atom. If there is a single righteous good deed, He multiplies it, and gives a great reward from Himself.
Indeed, Allah will not wrong anyone _ not even worth the weight of an atom! (In fact) if there is a good deed, He doubles it. (In addition) He will award an immense reward, on His own
Most assuredly Allâh would never ever do injustice even as much as the weight of an atom. If there is a single righteous deed, He multiplies it, and gives a great reward from Himself.
Allah is He who established the principle of Justice and established Himself as the fundamental and infinite source of justice; would He be unjust! Never in the least does Allah wrong anyone for the equivalent of an atom. And to induce people to justice, He mercifully requites the pious deed with. double what is commensurable with it, and He requites those who are faithful to Him with a great reward
Allah wrongs no one, not even an atom’s weight; and if it is a good deed, He multiplies it and gives an immense reward
Indeed, Allah never wrongs ˹anyone˺—even by an atom’s weight. And if it is a good deed, He will multiply it many times over and will give a great reward out of His grace.
Allah does not wrong by the weight of a tiny speck, and if it is good, he multiplies it and gives an immense reward from Himself.
God will wrong none by as much as the weight of an atom. A good deed He will repay twofold. Of His own bounty He will bestow a rich recompense
GOD does not inflict an atom's weight of injustice. On the contrary, He multiplies the reward manifold for the righteous work, and grants from Him a great recompense.
God does not wrong anyone by so much as an atom's weight. If there is a good deed done, He will multiply it, and will bestow out of His grace a mighty reward.
God does not wrong anyone by so much as an atom’s weight. If there is a good deed done, He will multiply it and will bestow out of His grace a Revered reward.
Surely, Allah does not oppress an atom’s (Small ant) weight; and if there is a good deed, He multiplies it, and gives from His presence a great wage.
Verily Allah does not do injustice even of the weight of an atom, and if there be a good deed He multiplies it and gives from Himself a great reward
Indeed God does not wrong anyone by as much as an atom's weight. And if there be a good deed, He will multiply it, and will bestow a great reward out of His grace.
Allah wrongs not anyone even the weight of an atom; and He multiplies a good deed, and from His Own Presence grants a great reward
Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward
Surely, ALLAH wrongs not anyone even so much as the weight of an atom. And if there be a good deed, HE multiplies it and gives from Himself a great reward
Truly God commits not so much as a mote’s weight of wrong: if there is a good deed, He will multiply it and grant from His Presence a great reward
Surely, Allah is never unjust in the least degree: If there is any good (done), He doubles it, and gives from His own Presence a great reward
God doesn’t do injustice, even as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.
God does not commit an atom's weight of injustice; and if there is a good deed, He doubles it, and gives from His Presence a sublime compensation
Verily God does not oppress unjustly, in the slightest measure: for if there is any good, God redoubles it, giving a great reward from the divine presence.
Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward
Indeed, God would not wrong by the weight of an atom; and if it is a good work, He will double it and give from Himself a great reward.
God is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward
Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward
فَكَیۡفَ إِذَا جِئۡنَا مِن كُلِّ أُمَّةِۭ بِشَهِیدࣲ وَجِئۡنَا بِكَ عَلَىٰ هَـٰۤؤُلَاۤءِ شَهِیدࣰا ٤١
What will they do when We bring a witness from each community, with you [Muhammad] as a witness against these people
How (will it be) then when We bring from each community a witness and We bring you (O Muhammad) a witness against these people?
How will it be then, when We shall bring, out of each community, a witness, and We shall bring thee against these as a witness
How shall it be when We call witnesses from each and every people and call you as witness over them
What will be their state when We bring forth a witness from within every community and hold you as a witness to them?
How will it be when We bring a witness from every nation and bring you as a witness against them?
So how shall it be, when We bring from every nation a witness and We bring you as a witness to them
How, then, will it be (with people on the Day of Judgment) when We bring forward a witness from every community (to testify against them and that God’s Religion was communicated to them), and bring you (O Messenger) as a witness against all those (whom your Message may have reached)
How then (shall these wrongdoers fare) when We call a witness from every nation and when We call you (O Prophet!) to stand witness over these (followers of yours)
How then shall it be, when We bring forward from every nation a witness, and bring thee to witness against those
And how will it be when We bring a witness from every group, and We bring you as a witness against these?
When the Day [of Judgment] comes, I (God) will summon a person from each nation to serve as a witness (for what they were doing) and will summon you (Mohammad) to be a witness for [the behavior] these people
It is how We brought from each people a witness, and We brought you as a witness against these people
So how will it be when We bring forth a witness from every community and We bring yousg forth as a witness over all these?
How then when we bring from every nation a witness, and bring thee as a witness against thes
So how will it be when We bring a witness from each nation (religion), and We bring you (O dear Prophet Mohammed - peace and blessings be upon him) as a witness and a watcher over them? (The Holy Prophet is a witness from Allah.
How then will they fare when We bring from every nation a witness and We bring you [O Muhammad] as a witness over these.
How will it be with the unbelievers, when we shall bring a witness out of each nation against itself, and shall bring thee, O Mohammed, a witness against these people
What if We bring from every nation a witness, and bring you as a witness against these
How then shall it be when We bring forward from every nation a witness, and bring you (Prophet Muhammad) to witness against those
How! when we shall bring up against them witnesses from all peoples, and when we shall bring thee up as witness against these
Then how (will be reactions) when We brought from each nation a Witness and We brought you, over these people, as a Witness
Then, how will it be when We brought about from each community a witness and We brought thee about as witness against these?
How will it go when We bring from every nation a witness? We will bring you [Prophet Muhammed] as a witness against (your contemporaries).
Just imagine how they will feel when We shall bring a witness from every nation and call upon you , O Muhammad, to testify against them
Consider, then, when We shall bring forward witnesses from every community, and will bring you (O Muhammad!) as a witness against them all
But how will it be when We bring from every people a witness and bring thee as a witness against these
Then how will it be when We will bring from every community a witness and We will bring you as a witness over these?
How about then, when We bring, from every people, a witness, and bring you as a witness against these
Then how it will be on the Day when We shall bring one witness from each Umma (Community), and, (O Beloved,) We shall bring you as a witness against them all
How is it then when We bring forth from every nation a witness, and bring you as a witness over thes
How is it then when We bring forth from every nation a witness, and bring you as a witness over these?
How is it then when We bring forth from every nation a witness, and bring you as a witness over these?
So how if We came from every nation/generation with an honest witness and We came with you (S/M) on those a witness
How, then, [will the sinners fare on Judgment Day,] when We shall bring forward witnesses from within every community, and bring thee [O Prophet] as witness against them
How then will it be when We cause to come from every nation a witness and cause you to come as a witness against these
But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammad) a witness against these
How will it be when We call for a witness from every nation and have you, (Muhammad), testify against them all
Then, how (awful a spectacle) would it be when We shall bring a witness from every community, and shall bring you over them as a witness
What if We bring a witness from each nation; and We bring you, (‘Muhammad’) , a witness against these people?
(Just imagine) what will it be like (on the Day of Judgment)! Against each nation, We will call (Our messengers as) a witness. Against these people, (Oh prophet) We will call you as a witness
What if We bring a witness from each nation; and We bring you, (Muhammad), a witness against these people?.
How will it be if and when We call. Upon the Messenger of every nation to bear witness to his people's deeds, and We call upon you O Muhammad to bear witness to these people's actions
How will they react when We bring a witness from every nation and then We bring you, Muhammad, as a witness against them all
So how will it be when We bring a witness from every faith-community and bring you ˹O Prophet˺ as a witness against yours?
So how will it be when We bring a witness from every community and bring you as a witness against these?
How will it be when We produce a witness from each community and call upon you to testify against them
Thus, when the day (of judgment) comes, we will call upon a witness from each community, and you (the messenger) will serve as a witness among these people.
What will the sinners do on Judgment Day when We bring forward witnesses from within every community, with you [Muhammad] as a witness against these people?
What will the sinners do on Judgment Day when We bring forward witnesses from within every community, with you [Muhammad] as a witness against these people?
So, how will it be, when We bring a witness from every community, and We bring you against these as a witness?
How will it be, then, when We bring from every people a witness and We bring you a witness over those (witnesses)
How will it be [on Judgement Day] when We shall bring a witness from every community, and call you as a witness against these people?
How will it be with them when (on the Resurrection Day) We bring of every community a witness, their Prophet (10:47), and We bring you (O Messenger), a witness against these, of your community? (2:143)
How will it be, then, when We bring from every people a witness and bring you as a witness against these
And how will it fare with them when WE shall bring a witness from every people, and shall bring thee as a witness against these
How will it be when We bring forth a witness from every community, and We bring thee as a witness against these
What if We brought from each people a witness, and We brought you (O Muhammad) as a witness against these people
How will it be, when We summon a witness from every community, and We bring you as a witness against these people?
Then how will it be, when We bring a witness from every community, and We bring you as a witness against these
Not available
So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness
How then when We bring from every nation a witness, and bring you as a witness against these.
How then if We brought from each people a witness, and We brought thee as a witness against these people
How then if We brought from each people a witness, and We brought thee as a witness against these people
یَوۡمَىِٕذࣲ یَوَدُّ ٱلَّذِینَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوۡ تُسَوَّىٰ بِهِمُ ٱلۡأَرۡضُ وَلَا یَكۡتُمُونَ ٱللَّهَ حَدِیثࣰا ٤٢
On that day, those who disbelieved and disobeyed the Prophet will wish that the earth could swallow them up: they will not be able to hide anything from God
On that Day (of Judgment) those who disbelieved and disobeyed the Messenger (Muhammad) will wish if they were leveled (buried) with the earth, for they will not (be able to) hide any matter from Allah.
That Day those who had disbelieved and disobeyed the apostle would fain that the earth would be levelled over them, and from Allah they will not be able to hide any discourse
On that day those who disbelieved and disobeyed the Prophet, shall wish they were levelled with the dust, and shall not be able to conceal a thing from God
In that period, those who denied the reality and those who rebelled against the Rasul will wish to be swallowed by the earth. They will not be able to hide anything from Allah.
On that day those who were kafir and disobeyed the Messenger will wish that they were one with the level earth. They will not be able to hide a single circumstance from Allah.
On that day those who were faithless and [who] disobeyed the Apostle will wish the earth were levelled with them, and they will not conceal any matter from Allah
On that Day those who disbelieved (in this life and died in unbelief) and disobeyed the Messenger wish that the earth might be leveled with them (so as to leave no trace or record of them); but they will not be able to conceal from God any telling (of what they said or did)
On that day those who disbelieved and disobeyed the Messenger would wish that the earth were made level with them. They shall not be able to conceal anything from Allah
Upon that day the unbelievers, those who have disobeyed the Messenger, will wish that the earth might be levelled with them; and they will not conceal from God one tiding
On that day, those who disbelieved and rebelled against the messenger wish that the ground was made level over them (and they became like the dust), and they will not (be able to) hide any statement (or anything) from God.
On that Day, those who chose the [convenience of] disbelief and disobeyed the Prophet of God, will [be so ashamed that they will] wish they were level with earth as all their [shameful] words [and action] will be publicly displayed
On that day, those who do not believe and did not follow the messenger, will wish that the earth were made one with them, but never will they hide a single fact from God
On that day, those who denied and disobeyed the Messenger wish that the earth would be leveled with them, for they conceal nothing from Allah.
on the day when those who misbelieve and rebel against the Apostle would fain that the earth were levelled with them? but they cannot hide the news from God
On that day, those who disbelieved and disobeyed the Noble Messenger will wish that they be buried and the ground levelled above them; and they will not be able to hide anything from Allah
On that day those who had disbelieved and had disobeyed the messenger will wish that they were made level with the earth and that they had not sought to hide any secret discourse from Allah.
In that day they who have not believed, and have rebelled against the apostle of God, shall wish the earth was levelled with them; and they shall not be able to hide any matter from God
On the day when those who disbelieve and rebel against the Messenger would wish that they were levelled with the earth, but they cannot hide the facts from Allah
On that Day those who disbelieved, and have disobeyed the Messenger (Muhammad) will wish that the earth might be leveled with them, and they will not conceal a statement from Allah
On that day they who were Infidels and rebelled against the prophet, shall wish that the earth were levelled with them! But nothing shall they hide from God
This Day, desired those, who disbelieved and disobeyed the Messenger that the earth may be made to slide in and become flat tahead of state them (inside itself), and they will not (be able to) hide any hadees (which they propagated from outside Al-Kitab) from Allah
On a Day those who were ungrateful and rebelled against the Messenger will wish that the earth be shaped over them but they will not keep back God’s discourse.
On that day, the unbelievers who disobeyed the messenger will wish that the earth would swallow them. They will not be able to conceal anything from Allah.
On that Day (the Day of Judgment) those who rejected faith and disobeyed the Messenger will wish that they were levelled with earth; for they will not be able to hide a single word from Allah
Those who disbelieved and disobeyed the Messenger will wish on that Day that the earth were levelled with them. They will not be able to conceal anything from Allah
On that day will those who disbelieved and disobeyed the Messenger desire that the earth were levelled with them. And they can hide no fact from Allah
On that day, those who had not believed and disobeyed the messenger would like that the earth were leveled with them, and they will not be able to hide from Allah (any) happening (event).
That Day, those, who suppress the Truth and disobey the Messenger, would wish that the earth were levelled with them. And they shall not hide any event from Allah
On that Day those who disbelieved and disobeyed the Messenger (blessings and peace be upon him) will wish that (after burying them) the earth over them were levelled. And they will not be able to hide anything from Allah
On that Day those who rejected and disobeyed the messenger will wish that the Earth would swallow them; but they cannot hide anything said from God
On that Day those who rejected and disobeyed the messenger will wish that the earth would swallow them; but they cannot hide any narrative from God.
On that Day those who rejected and disobeyed the messenger will wish that the earth would swallow them; but they cannot hide any narrative from God.
That day those who disbelieved and disobeyed the messenger if the earth/Planet Earth be straightened with them, and they do not hide/conceal (from) God an information/speech
Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them: but they shall not [be able to] conceal from God anything that has happened
Upon that Day, (the ones) who have disbelieved and disobeyed the Messenger do like that the earth were leveled with them; and they will not keep back from Allah any discourse (i.e. about any happening)
On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah
At that time the disbelievers who disobeyed the Messenger will wish that they could be turned into dust and they will be able to hide nothing from God
On that Day, those who have disbelieved and disobeyed the Messenger shall wish that the earth were leveled with them. They shall not (be able to) conceal anything from Allah
On that day, those who excessively indulge in disbelief (in Allâh) and disobey the ‘Messenger’ will wish that they could be turned into dust, and that they would not have hidden a word related to Allâh.
That day, those who disbelieved and defied the messenger would wish that the earth was leveled flat over them. They would not be able to hide anything from Allah
On that day, those who persistently refuse to Yield to the Truth and disobey the Messenger will wish that the earth would be leveled with them. And they will not be able to hide any word from Allâh.
There and then shall those who denied Allah and/or His statutes and disobeyed the Messenger, wish they could be leveled in the dust, and not one fact can they hide from Allah. Intoxicants were forbidden in stages, here and elsewhere: 2:219, 5:90/91 If on the road and spiritually unconditioned and there is no water to bathe, then ablution -real or metaphoric - becomes an obligation
That day the disbelievers and those who disobeyed the Messenger will wish that the Earth would swallow them up; and they won’t be able to hide from Allah anything they had spoken
On that Day, those who denied ˹Allah˺ and disobeyed the Messenger will wish they were reduced to dust. And they will never be able to hide anything from Allah.
On that day those who reject (the truth) and disobeyed the messenger wish for the earth to be flattened with them and they will not hide a word from Allah.
On that day those who disbelieved and disobeyed the Apostle will wish that they were levelled with the dust; they cannot hide from God any word that is spoken
On that day, those who disbelieved and disobeyed the messenger will wish that they were level with the ground; not a single utterance will they be able to hide from GOD.
Those who denied the truth and disobeyed the Prophet will wish that the earth would swallow them. They will not be able to conceal from God anything that has happened.
Those who denied the truth and disobeyed the Prophet will wish that the Earth would swallow them. They will not be able to conceal from God anything that has happened.
On that Day, those who disbelieved and disobeyed the Messenger will wish that the earth was leveled with them and not mute any narration from Allah.
On that Day will those who disbelieve and disobey the Messenger wish that the earth were levelled with them, and they will not hide any word from Allah
Those who disbelieved and disobeyed God's Messenger will on that Day wish that the earth may swallow them. They shall be able to conceal nothing from God.
On that Day, those who denied the Truth and paid no heed to the Messenger will wish that they were level with the ground. But not a single utterance or event could they hide from Allah
On that day will those who disbelieve and disobey the Messenger desire that the earth were levelled with them, and they shall not hide any word from Allah
On that day those who disbelieved and disobeyed the Messenger will wish that the earth were made level with them, and they will not be able to hide anything from ALLAH
On that Day those who disbelieved and disobeyed the Messenger will wish that they were level with the earth, and they will conceal no account from God
On that Day, those who reject Faith and disobey the messenger (Muhammad) will wish that they were buried in the earth: But never will they hide a single fact from Allah
On that Day, those who disbelieved and defied the Messenger will wish they were leveled with the earth. They won’t be able to conceal anything from God.
On that Day, those who disbelieved and disobeyed the Messenger will wish that the earth were leveled over them. They will conceal nothing from God
Not available
That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allah a [single] statement
On that day those who disbelieved and rebelled against the messenger would wish that the earth were levelled with them; and they cannot hide the news from God.
On that day those who reject Faith and disobey the apostle will wish that the earth Were made one with them: But never will they hide a single fact from God
On that day those who reject Faith and disobey the messenger will wish that the earth Were made one with them: But never will they hide a single fact from Allah
7
Purification of Soul
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَقۡرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمۡ سُكَـٰرَىٰ حَتَّىٰ تَعۡلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِی سَبِیلٍ حَتَّىٰ تَغۡتَسِلُوا۟ۚ وَإِن كُنتُم مَّرۡضَىٰۤ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَاۤءَ أَحَدࣱ مِّنكُم مِّنَ ٱلۡغَاۤىِٕطِ أَوۡ لَـٰمَسۡتُمُ ٱلنِّسَاۤءَ فَلَمۡ تَجِدُوا۟ مَاۤءࣰ فَتَیَمَّمُوا۟ صَعِیدࣰا طَیِّبࣰا فَٱمۡسَحُوا۟ بِوُجُوهِكُمۡ وَأَیۡدِیكُمۡۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا ٤٣
You who believe, do not come anywhere near the prayer if you are intoxicated, not until you know what you are saying; nor if you are in a state of major ritual impurity- though you may pass through the mosque- not until you have bathed; if you are ill, on a journey, have relieved yourselves, or had intercourse, and cannot find any water, then find some clean sand and wipe your faces and hands with it. God is always ready to pardon and forgive
O you who believe! Don’t offer the prayer while you are intoxicated until you know (the meaning) of what you utter, nor when you are defiled (or in a state of sexual impurity) except when passing on way (traveling) until you wash yourselves. If you are ill, or on a journey, or one of you came from a toilet, or you had a sexual contact with women but did not find water, then do Tayammum with clean earth and rub with it your faces and your hands. Truly, Allah is Pardoning, Forgiving.
O Ye who believe! approach not prayer while ye are intoxicated until ye know that which ye say, nor yet while ye are polluted, save when ye be way faring, until ye have washed your selves. And if ye be ailing or on a journey, or one of you cometh from the privy have touched women, or ye and ye find not water, then betake your selves to clean earth and wipe your faces and your hands therewith; verily Allah is ever Pardoning, Forgiving
O you who believe, do not perform your service of prayer when you are intoxicated until you are sure of what you are saying, nor when in a state of seminal pollution, until you have taken a bath, except when you are travelling. But in case you are ill or are travelling, or you have relieved yourself of nature's call, or cohabited with a woman, and cannot find water, then take wholesome dust and pass it over your face and hands: God is benign and forgiving
O believers, do not approach salat when you are not aware of what you do (in a drunken state) until you are conscious of what you are saying, or impure (after sexual intercourse) until you have performed whole body ablution, unless you are traveling. If you are sick or traveling, or come from the place of relieving yourselves (lavatory), or you have had sexual intercourse and you were not able to find water (to wash yourselves; ablution), then seek clean earth and wipe your faces and hands with it. Indeed, Allah is the Afuw, the Ghafur.
You who have iman! do not approach the prayer when you are drunk, so that you will know what you are saying, nor in a state of major impurity — unless you are travelling — until you have washed yourselves completely. If you are ill or on a journey, or any of you have come from the lavatory or touched women, and you cannot find any water, then do tayammum with pure earth, wiping your faces and your hands. Allah is Ever-Pardoning, Ever-Forgiving.
O you who have faith! Do not approach prayer when you are intoxicated, [not] until you know what you are saying, nor [enter mosques] in the state of ritual impurity —except while passing through— until you have washed yourselves. But if you are sick or on a journey, or any of you has come from the toilet, or you have touched women, and you cannot find water, then make your ablution on clean ground and wipe a part of your faces and your hands. Indeed Allah is all-excusing, all-forgiving
O you who believe! Do not come forward to (stand in) the Prayer while you are in (any sort of) state of drunkenness until you know what you are saying, nor while you are in the state of ritual impurity (requiring the total ablution) – save when you are on a journey (and then unable to bathe) – until you have bathed (done the total ablution). But if you are ill, or on a journey, or if any of you has just satisfied a call of nature, or you have had contact with women, and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and hands (and forearms up to and including the elbows). Assuredly God is One Who grants remission, All-Forgiving
O you who believe! do not go near Prayer when you are not in full possession of your senses, until you understand all that you say (in your Prayers); nor (occupy yourselves in Prayer) when you are unclean (and under an obligation to have a bath) until you have bathed yourselves. But (you can do without a bath) when you are travelling a long way. If you are taken ill or (are) on a journey, or if one of you comes from the privy, or you have had (sexual) contact with women and you find no water (for bathing or ablution) then have recourse to pure and clean dust and wipe your faces and your hands (therewith). Indeed, Allah is Most Benign, Great Protector
O believers, draw not near to prayer when you are drunken until you know what you are saying, or defiled -- unless you are traversing a way -- until you have washed yourselves; but if you are sick, or on a journey, or if any of you comes from the privy, or you have touched women, and you can find no water, then have recourse to wholesome dust and wipe your faces and your hands; God is All-pardoning, All-forgiving
You who believe, do not get close to mandatory prayer while you are intoxicated until you know what you say, and not after orgasm until you wash except when you are traveling on a road, and if you are sick or on a trip or one of you comes from toilet (after bowel movement) or you had (sexual) contact with a woman and could not find water, then perform dry ablution using clean soil (or stone or sand) rubbing it to your faces and hands. God is pardoning and forgiving.
O’ you who believe, do not worship God while you are intoxicated [this is the first out of four verses that gradually prohibited the intoxication] so that you know what you are saying. Nor after sexual contact without bathing. If you are sick [and can not take a bath], traveling, have relieved yourself [have urinated, passed gas or defecated] and had sex with a woman and cannot find water, then touch clean soil and wipe of your hands and face; surely God [understands, makes it easy for your and] forgives and pardons [your shortcomings.]
O you who believe, do not approach prayer with a confused mind, until you can understand all that you say. Nor in a state of ceremonial impurity, until after washing your entire body. If you are ill, or on a journey, or one of you come from offices of nature, or you have been intimate with your woman, and you find no water, then take for yourselves earth, and rub your faces and hands with it, for God removes sins and forgives again and again
O you who have attained faith, do not approach prayer while you are drunk so that you may know what you say, nor while you are in a state of major impurity—unless you are traveling—until you have bathed. And if you are sick or traveling or one of you returns from relieving oneself or you have touched women (in intercourse) and cannot find water, then find clean soil and wipe your faces and your hands with it. Indeed, Allah has always been Pardoning, Oft-Forgiving.
O ye who believe! approach not prayer while ye are drunk, until ye well know what ye say; nor yet while polluted,- unless ye be passing by the way,- until ye have washed yourselves. But if ye are sick, or on a journey, or one of you come from the privy, or if ye have touched a woman, and ye cannot find water, then use good surface sand and wipe your faces and your hands therewith; verily, God pardons and forgives
O People who Believe! Do not approach the prayer when you are intoxicated until you have the sense to understand what you say, nor in the state of impurity until you have bathed except while travelling; and if you are ill or on a journey or one of you returns from answering the call of nature or you have cohabited with women, and you do not find water, then cleanse (yourself) with clean soil - therefore stroke your faces and your hands with it; indeed Allah is Most Pardoning, Oft Forgiving
O you who believe! Do not approach the prayer while you are drunk until you know what you are saying nor in a state of ritual impurity - unless when you are on a journey - until you take your ritual bath. And if you are sick or on a journey or one of you came from fulfilling the call of nature or you have touched with intimacy the women and you did not find water, then make a dry ablution by touching clean dust and then rub it against your faces and against your arms. Truly Allah indeed is oft-pardoning, Oft-Forgiving.
O true believer , come not to prayer when ye are drunk, until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash yourselves. But if ye be sick, or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith; for God is merciful and inclined to forgive
O you who believe! Approach not prayer while you are drunk (or mentally dull), until you know (can understand) what you are saying; nor yet while polluted - unless you are on a journey - until you have washed yourselves. But if you are sick, or on a jour
Believers, do not come close to prayer when you are drunk, until you know what you are saying, nor when you are in a state of impurity, unless you are crossing through the way (prayer area) until you have bathed yourselves. If you are ill or on a journey, or if any of you comes from the toilet or you have touchedwomen, and you cannot find water, so touch pure dust and wipe your faces and your hands. Allah is the Pardoner, the Forgiver
O ye true believers, come not to prayer when ye are drunken, but wait till ye can understand what ye utter; nor when ye are polluted, unless ye be travelling on the road, until ye have washed you. If ye be sick, or on a journey, or have come from the unclean place, or have touched a woman, and ye find not water, then rub pure sand, and bathe your face and your hands with it: verily, God is Lenient, Merciful
O you people who have Believed! Approach not salat when you are drunk until you are aware of what you will utter (in recitations during the act of Prayer), and nor in a state of impurity (due to emission of sexual fluid) — except (when you are a) passerby (on the) road (because there you may not be able to have a bath and change spoilt clothes) — until you arrange a wash. And if you are people down with disease or on a journey, or one of you has come out of the toilet or you have made sexual contact with women and you find not water — then you people utilize clean clay (to soak the emissions and clean the part); then rub (with some additional clean dust) your faces and your hands (upto the wrists). Surely, Allah is Oft-Pardoning, Oft-Forgiving. [ See Note alongside 5/6 ]
O those who believed! Come not near the formal prayer while you are intoxicated until you know what you are saying nor defiled but as one who passes through a way until you wash yourselves. And if you had been sick or on a journey or one of you drew near from the privy or you came into sexual contact with your wives and you find no water, then, aim at getting wholesome, dry earth. Then, wipe your faces and your hands. Truly, God had been Pardoning, Forgiving.
O Believers, do not approach the ritual prayers while you are intoxicated. Wait until you can understand what you are saying. Do not come in a state of ritual impurity, with an exception for when you are traveling. Wait until you have washed thoroughly. If you’ve been sick or on a trip, or if you’ve just been to the toilet, or if you’ve been involved in intimate touching, and you can’t find any water, resort to clean sand, and use it to rub your faces and hands. Allah blots out sins and forgives again and again.
O believers! Do not offer your Salah when you are drunk until you know what you are saying; nor after seminal emission, except when you are travelling, unless you wash your whole body. If you are sick, or on a journey, or one of you has used the toilet, or has had contact with women (sexual relation with wives) and can find no water, then make Tayammum: take some clean earth and rub your faces and hands with it. Allah is Lenient, Forgiving
Believers! Do not draw near to the Prayer while you are intoxicated until you know what you are saying nor while you are defiled - save when you are travelling - until you have washed yourselves. If you are either ill or travelling or have satisfied a want of nature or have had contact with women and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands. Surely Allah is All-Relenting, All-Forgiving
O you who believe, go not near prayer when you are intoxicated till you know what you say, nor after sexual intercourse -- except that you are merely passing by -- until you have bathed. And if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands. Surely Allah is ever Pardoning, Forgiving
O you who believe ! do not go near worship (salat) when you are intoxicated (not conscious) until you know what you say, nor when you have not taken a bath after sexual intercourse (or passing out of semen during sleep etc) until you have bathed, except when you are traveling on a road, and if you are sick or on a journey or one of you comes from the toilet or you have touched women, then (under the above circumstances if) you do not find water then take clean dust and wipe your faces and your hands, Allah is certainly Pardoning, Protectively Forgiving.
O you who believe! Go not to prayer while you are under the influence of intoxication, until you know what you say, nor while you are in an unclean state — unless on the move from one place to another — until you take a bath. And if you are ill, or on a journey, or any of you has come from the toilet or you have been in sexual contact with the women, and you cannot get water, simulate the cleaning act then with pure earth, wiping your faces and your hands therewith. Indeed, Allah is Lenient, Forgiving
O believers! Do not go near Prayer in a drunken state until you are able to understand what you say. Nor (should you approach Prayer) until you bathe after total ablution becomes obligatory, unless you are travelling. And if you are sick, or on a journey, or return from a call of nature, or make sexual contact with (your) women and then fail to find water, then clean yourselves by using pure soil. So wipe your faces and hands. Surely, Allah is Most Pardoning, Most Forgiving
O you who believe, do not come near the contact-method while you are drunk, until you know what you are saying. Nor if you have had intercourse, unless travelling, until you bathe. And if you are ill, or traveling, or one of you has excreted feces, or you had sexual contact with the women, and could not find water: then you shall make ablution with clean soil by wiping your faces and hands. God is Pardoning, Forgiving
O you who believe, do not come near the contact prayer while you are intoxicated, until you know what you are saying. Nor if you have had intercourse, unless traveling, until you bathe. And if you are ill, or traveling, or one of you has excreted feces, or you had sexual contact with the women, and could not find water, then you shall select from the clean soil; you shall wipe your faces and hands. God is Pardoning, Forgiving.
O you who believe, do not come near the Connection while you are intoxicated, until you know what you are saying. Nor if you have had intercourse, unless a wayfarer, until you wash. And if you are ill, or traveling, or one of you has excreted feces, or you had sexual contact with the women, and could not find water, then you shall select from the clean soil; you shall wipe your faces and hands. God is Pardoning, Forgiving.
You, you those who believed, do not approach the prayers and you are intoxicated , until you know what you are saying, and nor distant from God/impure , except crossing a road/way, until you wash yourselves with water , and if you were sick/diseased or on a long distance travel, or any of you came from the safe and hidden depression in ground used for human discharge (toilet) or you touched repeatedly/touched and felt repeatedly (could mean: had intercourse with) the women, so you did not find water, so wipe your hands and face with dust , pure/good dust, so wipe with your faces and your hands, that God was/is often forgiving/pardoning, forgiving
O YOU who have attained to faith! Do not attempt to pray while you are in a state of drunkenness, [but wait] until you know what you are saying; nor yet [while you are] in a state requiring total ablution, until you have bathed - except if you are travelling [and are unable to do so]. But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing [therewith] lightly over your face and your hands. Behold, God is indeed an absolver of sins, much-forgiving
O you who have believed, do not draw near to prayer (when) you are drunken until you know what you are saying, nor (when) you are ritually unclean, (i.e. unclean through the emission of semen, or sexual discharge "in woman") except when you are traversing a way, until you have washed yourselves. And in case you are sick, or on a journey, or (in case) any of you comes from the privy, or you have had contact with women, yet you have not found water, so have recourse to good soil, (i.e. a high dry place, a mounting place) then wipe (most of) your faces and hands. Surely Allah has been Ever-Clement, Ever-Forgiving
O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving
Believers, do not pray when you are drunk, but, instead, wait until you can understand what you say. Also, do not pray when you have experienced a seminal discharge until after you have taken a bath, unless you are on a journey. If, while sick or on a journey, you can find no water after having defecated or after having had carnal relations, perform tayammum by touching your palms on the pure earth and wipe the (upper part of) your face and the backs of your hands. God is Gracious and All-forgiving
O you who believe! Do not go near Salah when you are intoxicated, until you know what you say, nor in a state of ‘major impurity‘., __save when you are traversing a way__until you take a bath. If you are sick, or in travel, or if one of you has come after relieving himself, or you have had contact with women, and you find no water, go for some clean dust and wipe your faces and hands (with it). Surely, Allah is Most- Pardoning, Most-Forgiving
O’ you who adhere firmly to Islamic monotheism, approach not Prayer when you are drunken so that you may know what you utter, nor when you have a seminal discharge till you wash your whole body with water, unless you are on a journey. However, If it happens that you are unable to find water when you are ill, or on a journey, or one of you coming out of the privy, or being in contact with women, then you can take for yourselves clean sand , and rub therewith your faces and hands. Indeed, Allâh is Oft-Pardoning, Oft-Forgiving.
Oh you who believe! Do not come near ´salat´ if you are drunk, until you know what you utter. Nor if you are spiritually unclean (after a sexual contact) _ unless you are traveling _ until you (bathe and) clean yourself. If you are sick or traveling, or if any of you has been to the toilet, or if you have come in (sexual) contact with (your) women and you do not find water (to clean yourself), then perform ´Tayyamum´. Find a clean slab of soil and (after touching it) run your hand over your face and hands. Indeed, Allah is Lenient and Merciful
O' you who Live by Faith! do not approach Prayer when you are drunken so that you may know what you utter, or when you have a seminal discharge till you wash your whole body with water- unless you are on a journey- However, If it happens that you are unable to find water when you are ill, or on a journey, or one of you coming out of the privy, or being in contact with women, then betake yourselves to clean sand and rub therewith your faces and hands. Most assuredly Allâh is Oft-Pardoning- Oft-Forgiving.
O you who conformed to Islam: Do not engage in the act of worship while you are under the influence of intoxicants nor pray when you are spiritually unconditioned, unless you are on the road, until you have bathed. And if you are sick or on the road or have defecated or touched women and the sensation or contact stirred you to passion, and you did not find water for ablution, then metaphoric ablution be a religious rite: apply clean sand, dust or dry earth lightly to your faces and hands; Allah is ever 'Afawun (Indulgent) and Ghafurun
Believers, don’t come to the prayer whilst you are drunk stay away until you know what you are saying; nor when you are in the state of major ritual impurity, and when on a journey,until you have bathed yourselves. However, if you are ill or on a journey, or if you have relieved yourself or had sexual intercourse with your spouse, and you cannot find water, then purify yourselves with some clean sand, wiping your faces and forearms.Allah is Pardoner, Forgiver
O believers! Do not approach prayer while intoxicated until you are aware of what you say, nor in a state of ˹full˺ impurity—unless you merely pass through ˹the mosque˺—until you have bathed. But if you are ill, on a journey, or have relieved yourselves, or been intimate with your wives and cannot find water, then purify yourselves with clean earth, wiping your faces and hands. And Allah is Ever-Pardoning, All-Forgiving.
Oh you believers, do not come near prayer whilst you are intoxicated until you know what you are saying, and not whilst in a state of sexual impurity until you have showered, except when on a journey, and if you are ill or on a journey or one of you comes from the toilet or you have touched women and you do not find water, then look for clean soil and wipe over your faces and hands, for Allah is lenient, forgiving.
Believers, do not approach your prayers when you are drunk, until you know what you are saying; nor when you are unclean ― unless you are travelling the road ― until you have washed yourselves. If you are sick or on a journey, or if, when you have relieved yourselves or had intercourse with women, you can find no water, take some clean sand and rub your faces and your hands with it. God will surely pardon and forgiving
O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, so that you know what you are saying. Nor after sexual orgasm without bathing, unless you are on the road, traveling; if you are ill or traveling, or you had urinary or fecal-related excretion (such as gas), or contacted the women (sexually), and you cannot find water, you shall observe Tayammum (dry ablution) by touching clean dry soil, then wiping your faces and hands therewith. GOD is Pardoner, Forgiver.
Believers, do not attempt to pray while you are in a state of drunkenness, but wait until you know what you are saying; nor if you are in a state of major ritual impurity, until you have bathed, unless you are travelling and are unable to do so. If you are ill, are travelling, have relieved yourselves, or had intercourse, and cannot find any water, then find some pure dust and wipe your faces and your hands with it. God is always ready to pardon and forgive.
Believers, do not attempt to pray while you are in a state of drunkenness, but wait until you know what you are saying; nor if you are in a state of major ritual impurity until you have bathed unless you are traveling and are unable to do so. If you are ill, are traveling, have relieved yourselves, or had intercourse, and cannot find any water, then find some pure dust and wipe your faces and your hands with it. God is always ready to pardon and forgive.
O you who believed! Do not approach the prayer while you are drunk, till you know what you say; nor impure (After sexual act) except you are passersby travelers, until you have bathed. And if you are diseased, or traveling, or one from you comes from the toilet (For defecation or urination), or you have been in contact with women (By sexual relations) so you did not find water, so perform Tayammum with good ground, so wipe therewith your faces and hands. Surely, Allah is ever Pardoning, Forgiver.
O' you who have Faith! do not approach prayer when you are intoxicated, until you know what you say, nor when you are polluted - unless you be passing through - until you wash yourselves. And if you are ill or on a journey, or one of you come from privy or you have touched the women and you cannot find water, then betake yourselves to pure earth then wipe your faces and your hands; Verily Allah is Pardoning, Forgiving
Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if you are on your way, until you have bathed. But if you are ill, or travelling, or if one of you has come from the toilet, or if you have cohabited with a woman and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God is indeed Most Lenient, Much-Forgiving.
(Those who attain belief shall promptly establish the Divine System in the community, and the Masjid would assume the role of the community center. The believers will assemble in the Masjid for prayer, and to address social welfare and community action). O You who have chosen to be graced with belief! Join not the Salat congregation if your mind is beclouded for any reason, until you understand what you utter, else you might say senseless words that disturb the assembly. Physical cleanliness contributes to moral purity. So, take a bath after ceremonial impurity. If you are traveling, or are ill, or coming from the privy, and cannot find water, take a little clean sand or earth and lightly rub your faces and hands, before entering the Masjid. (This will help you prepare psychologically for the assembly (5:6)). Allah pardons and absolves your imperfections
O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving
O ye who believe ! go not near Prayer when you are not in full possession of your senses, until you know what you are saying, nor when you are unclean, except when you are traveling along a way, until you have bathed. And if you are ill or you are on a journey while unclean, or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust and wipe therewith your faces and your hands. Surely ALLAH is the Effacer of sins, Forgiving
O you who believe! Draw not near unto prayer when you are drunken until you know what you are uttering, nor in a state of ritual impurity—unless you are passing through—until you have washed. But if you are ill, or on a journey, or one of you has come from satisfying a call of nature, or you have touched women, and you find no water, then resort to clean earth, and wipe your faces and your hands. Truly God is Pardoning, Forgiving
O you who believe! Do not approach prayers (in a murky mind) intoxicated, until you can understand all that you say— Nor in a state of ceremonial impurity except when traveling on the road, until after washing your whole body; And if you are ill, or on a journey, or one of you comes from offices of nature, or you have been in contact with women, and you find no water, then take for yourselves clean sand or earth and rub with it your faces and hands. Truly, Allah is Ever-Pardoning (’Afuw) and All Forgiving (Ghafoor, again and again)
O you who believe, don’t approach prayer while intoxicated, until you know what you’re saying, nor while unclean—except when travelling—until you have bathed. If you are ill, on a journey, have relieved yourselves, or have been intimate with women, and can’t find water, find clean sand and wipe your faces and hands with it. God is Ever-Pardoning, Most Forgiving.
O you who believe! Do not approach the prayer while you are drunk, so that you know what you say; nor after sexual orgasm—unless you are travelling—until you have bathed. If you are sick, or traveling, or one of you comes from the toilet, or you have had intercourse with women, and cannot find water, find clean sand and wipe your faces and your hands with it. God is Pardoning and Forgiving
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O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving
O those who believed! Do not approach prayer while you are drunk, until you know what you say; nor after a seminal emission, unless you are passing by the way, until you have washed yourselves. And if you are sick, or on a journey, or one of you comes from the toilet, or if you have touched a woman, and you cannot find water, then use good surface sand and wipe your faces and your hands; indeed, God is pardoning, forgiving.
O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a jour ney, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For God doth blot out sins and forgive again and again
O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again
أَلَمۡ تَرَ إِلَى ٱلَّذِینَ أُوتُوا۟ نَصِیبࣰا مِّنَ ٱلۡكِتَـٰبِ یَشۡتَرُونَ ٱلضَّلَـٰلَةَ وَیُرِیدُونَ أَن تَضِلُّوا۟ ٱلسَّبِیلَ ٤٤
[Prophet], have you not considered how those who were given a share of the Scripture purchase misguidance and want you [believers], too, to lose the right path
Have you not seen those who were given a portion of the book? They purchased error (wrong way), and they wish that you (believers) lose the Right Way.
Observest thou not those unto whom was vouchsafed a portion of the book purchasing error, and desiring that ye would err as regards the way
Have you not seen the people who were given a share of the Book, but who purchased only error, and wish that you also go astray
Do you not see those whom have been given a share of the knowledge of the reality? They buy corruption and want you to go astray from your path (of belief) as well.
Do you not see those who were given a portion of the Book trading in misguidance and wanting you to be misguided from the way?
Have you not regarded those who were given a share of the Book, who purchase error and desire that you [too] should lose the way
Do you not see and reflect upon those who were given a portion from the Book? They are occupied with buying straying, and desire that you too should stray from the (right) way
Have you not considered (the case of) those who were given a portion of the Scripture? They prefer to go astray and desire that you too should go astray from the right path
Hast thou not regarded those who were given a share of the Book purchasing error, and desiring that you should also err from the way
Have you not seen those who were given some benefit of the book buying misguidance and wishing that you lose the (right) way?
Have you ever noticed how those who have received only a portion of the Lord’s Book have chosen the darkness [at the cost of giving up a God pleasing way of life] and wish you were following them too? {This verse clearly applies to our modern time where the Western societies have tossed the Scriptures away, chosen a “secular” way of life and wish the Muslim follow them too.
Have you not turned Your vision to those who were given a portion of the Book? They deal in wrong, and wish that you would lose the right path
Have yousg not seen those who were given a share of the Scripture? They purchase utter misguidance and want youpl to stray from the way.
Do ye not see those who have been given a portion of the Book? they buy error, and they wish that ye may err from the way
Did you not see those who received a portion of the Book, that they purchase error and wish that you too go astray from the right path
Have you not seen those who are given a share from the book, they purchase the misguidance and they intend to make you go astray from the way.
Hast thou not observed those unto whom part of the scripture was delivered? They sell error, and desire that ye may wander from the right way
Do you not see those who have been given a portion of the Book? They buy error, and they wish that you may stray from the way
Have you not seen those to whom a portion of the Book was given purchasing error and wishing that you should err from the Path
Hast thou not remarked those to whom a part of the Scriptures hath been given? Vendors are they of error, and are desirous that ye go astray from the way
Have you not turned your vision to those who were given a portion from Al-Kitab? They purchase ignorance and deviation and they desire that you should go astray from the Path
Hast thou not considered those who were given a share of the Book? They exchange fallacy and they want you to go astray from the way.
Have you seen those given a portion of the Book? They barter for error and hope that you lose your way.
Have you not considered the case of those to whom a portion of the Book was given? They purchased error for themselves and wish to see you lose the Right Way
Have you not seen those to whom a portion of the Book was given? They purchased error for themselves, and wish that you too lose the right way
Seest thou not those to whom a portion of the Book was given? They buy error and desire to make you err from the (right) way
Did you not consider those who were given a portion of the book? They purchase error and intend that you should go astray from the way.
Have you not seen those who were given an Edition of the Book, trading perversity andh wishing that you should go off the Path
Have you not seen those who were given a portion of the (revealed) Book? They buy misguidance, and want you (also) to turn away from the straight path
Did you not see those who have been given a portion of the Scripture They purchased straying, and they want you to stray from the path
Did you not see those who have been given a portion of the Book? They purchased straying, and they want you to stray from the path.
Did you not note those who have been given a portion of the Book? They purchased straying, and they want you to stray from the path.
Did you not see to those who were given a share from The Book , they buy/volunteer the misguidance and they want that you (also) be misguided (from) the way
ART THOU NOT aware of those who, having been granted their share of the divine writ, now barter it away for error, and want you [too] to lose your way
Have you not regarded (the ones) who were brought an assignment of the Book trading errancy, and would (like) you (also) to err from the way
Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way
Have you seen those who had received a portion of the Book trade misguidance and try to make you, too, go astray
Have you not observed those who have been given a share from the Book? They buy misguidance and wish that you (too) lose the way
Have you not seen those who were given a portion of the ‘Scripture’? They purchase error and desire that you would go astray from the right path.
Do you not look at those, who were given a portion of the scriptures? They use it to purchase misguidance! They want you to lose the right path, too
Have you not seen those who were given a portion of the Scripture?. They purchase error and desire that you deviate from the path of truth.
Have you not seen O Muhammad into the irreverent disposition of those who had their share of the Book and of divine Knowledge, (Ahl al-Kitab), how they exchange the guidance of Providence to the path of righteousness for the perplexed path in the maze of error and wish you would alienate you from the purpose of Allah and err and stray from the path of righteousness
Haven’t you seen those given a portion of the Book, how they swap it for error, wishing you stray from the path
Have you ˹O Prophet˺ not seen those who were given a portion of the Scriptures yet trade it for misguidance and wish to see you deviate from the ˹Right˺ Path?
What do you make of those who were given a portion of the Book and purchase (with it) error and want you to go astray?
Consider those to whom a portion of the Book was given. They purchase error for themselves and wish to see you go astray
Have you noted those who received a portion of the scripture, and how they choose to stray, and wish that you stray from the path?
[Prophet], have you not considered how those who have been granted their portion of the Book barter it away for error? They wish you, too, would lose the right path.
[Prophet], have you not considered how those who have been granted their portion of the Book barter it away for error? They wish you, too, would lose the right path.
Have you not seen those who were given a portion of the Book, they are purchasing the astray and wanting you to stray from the pathway?
Have you not seen those who were given a portion of the Book? They buy error and desire that you should also go astray from the way
Are you not aware of those who, having been granted a share of Divine revelations, now barter it away for error, and want you too to lose your way.
Have you noted those who were given a portion of the Scripture but they purchased error for petty gains. (They fell for man-made books). They desire that you do the same and thus stray from the Right Path
Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way
Hast thou not seen those who were given a portion of the Book? They buy error and desire that you too may lose the way
Hast thou not considered those who were given a portion of the Book, who purchase error, and wish that you too should stray from the path
Have you not taken a look at those who were given a portion of the Book? They deal in error, and wish that you should lose the right path
Haven’t you seen those who were given a portion of the Scripture, who buy deviation and want you to lose the way?
Have you not considered those who were given a share of the Book? They buy error, and wish you would lose the way
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Have you not seen those who were given a portion of the Scripture, purchasing error [in exchange for it] and wishing you would lose the way
Do you not see those who have been given a portion of the Book? They buy error, and they wish that you may err from the way.
Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path
Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path
وَٱللَّهُ أَعۡلَمُ بِأَعۡدَاۤىِٕكُمۡۚ وَكَفَىٰ بِٱللَّهِ وَلِیࣰّا وَكَفَىٰ بِٱللَّهِ نَصِیرࣰا ٤٥
God knows your enemies best: God is enough to protect and to help you
Allah knows well your enemies. Sufficient is Allah as a Protector, and sufficient is Allah as a Helper.
And Allah is Knower of your enemies. Sufficieth Allah as a Friend and sufficieth Allah as a Helper
But God knows your enemies well: and sufficient is God to protect you, and sufficient is God for all help
Of course Allah, as their creator, knows those who are your enemies. Allah, the One who comprises your essence with His Names, is sufficient for you with His Name Waliyy and He will help you from your essence!
Allah knows best who your enemies are. Allah suffices as a Protector; Allah suffices as a Helper.
But Allah knows your enemies better, and Allah suffices as guardian, and Allah suffices as helper
(O believers!) God knows best who your enemies are; and God suffices as Guardian and Protecting Friend, and God suffices as Helper
And Allah knows your enemies full well. And Allah suffices as a Patron, and Allah suffices as a Helper
God knows well your enemies; God suffices as a protector, God suffices as a helper
God knows your enemies better, and God is enough as a protector and God is enough as a helper.
God is fully aware of their hostile intentions. If you put your trust in God, You have chosen the Best Help [against your enemies’ ill intentions.]
But God has full knowledge of your enemies. God is enough for a protector, and God is enough for a helper
Yet Allah knows better of yourpl enemies, and sufficient is Allah as an Ally, and sufficient is Allah as a Supporter.
But God knows best who your enemies are, and God suffices as a patron, and sufficient is God as a help
Allah well knows your enemies; Allah is Sufficient as a Guardian, and Allah is Sufficient as a Supporter
But Allah is All-knowing about your enemies and All-sufficient is Allah as an ally and All-sufficient is Allah as a helper.
but God well knoweth your enemies. God is a sufficient patron, and God is a sufficient helper
But Allah knows best who your enemies are, and Allah suffices as a Patron (or protecting friend), and sufficient is Allah as a Helper
But Allah knows best your enemies. It is sufficient that Allah is the Guardian, and it is sufficient that Allah is the Helper
But God knoweth your enemies; and God is a sufficient patron, and God is a sufficient helper
And Allah knows better your enemies, and Allah being a Wali (One Who assists) completely suffices (you) and Allah being a Helper completely suffices (you)
And God is greater in knowledge of your enemies. And God sufficed as a protector. And God sufficed as a helper.
Allah knows best who are your enemies. Allah is sufficient for a friend. Allah is sufficient for a helper.
Allah knows your enemies very well. Sufficient is Allah to protect you, and Sufficient is Allah to help you
Allah knows your enemies better and Allah suffices as a protector and Allah suffices as a helper
And Allah best knows your enemies. And Allah is sufficient as a Friend and Allah is sufficient as a Helper
And Allah knows best your enemies and Allah is sufficient as a Guardian and Allah is sufficient as a Helper.
And Allah knows your enemies. And Allah suffices as Patron, and Allah suffices as One Who helps
And Allah knows best your enemies and Allah is Sufficient (as) a Protector and Allah is Sufficient (as) a Helper
God is fully aware of your enemies; and God is enough as a supporter, and God is enough as a victor
And God is fully aware of your enemies; and God is enough as a supporter, and God is enough as a victor.
And God is fully aware of your enemies; and God is enough as a supporter, and God is enough as a victor.
And God (is) more knowing with (about) your enemies, and enough/sufficient with God (as) a guardian and enough/sufficient with God (as) a victorior/savior
But God knows best who are your enemies: and none can befriend as God does, and none can give succour as God does
And Allah knows best your enemies, and Allah suffices as an Ever-Patronizing Patron, and Allah suffices as an Ever-Ready Vindicator
Allah knoweth best (who are) your enemies. Allah is sufficient as a Guardian, and Allah is sufficient as a Supporter
God knows who are your enemies. You need to have no guardian or helper other than God
But Allah knows your enemies very well. Allah is enough as a friend, and Allah is enough as a supporter
Allâh knows better than you who your enemies are. Allâh is sufficient as a Guardian and sufficient as a Supporter.
And Allah knows your enemies very well. As your protector, Allah is sufficient! Allah is sufficient as a helper
Allâh has full knowledge of who your enemies are. And Allâh is Sufficient as a Guardian and sufficient as a Supporter.
Allah knows best those who are at enmity with you who seek to injure you and afflict you, if they could, with an irretrievable disaster. But enough is Allah to be your Tutelary Guardian and enough be He to afford you help
Allah is aware of your enemies; and Allah is sufficient as a Protector and a Helper
Allah knows best who your enemies are! And Allah is sufficient as a Guardian, and He is sufficient as a Helper.
Allah knows your enemies best, and Allah is sufficient as protector and Allah is sufficient as helper.
And God best knows your enemies. Sufficient is God as protector, and sufficient is God as a helper
GOD knows best who your enemies are. GOD is the only Lord and Master. GOD is the only Supporter.
God knows your enemies best. No one can befriend and protect you as God does.
God knows your enemies best. No one can befriend and protect you as God does.
And Allah is a knower with your enemies. And it is sufficient with Allah as a Guardian, and it is sufficient with Allah as a Victory Supporter.
And Allah knows well your enemies; and Allah is sufficient as a Guardian, and Allah is sufficient as a Helper.
But God knows best who are your enemies. God is sufficient for you as a patron, and God is sufficient to give succour.
Allah knows your enemies. (He shows you the Way to protect and help yourselves). As such, Allah is Sufficient as a Protecting Friend and Allah is Sufficient as a Helper
And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper
And ALLAH knows your enemies well. And sufficient is ALLAH as a Friend, and sufficient is ALLAH as a helper
God knows best your enemies. God suffices as a Protector, and God suffices as a Helper
And Allah has full knowledge of your enemies: Allah is enough for a Protector (Wali) and Allah is enough for a Helper (Nas’ir)
But God is better aware of your enemies, and God is a sufficient protector, and God is a sufficient helper.
But God knows your enemies best. God is sufficient as a Protector, and God is sufficient as a Supporter
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And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper
And God knows best your enemies, and God sufficed for a patron, and God sufficed for a helper.
But God hath full knowledge of your enemies: God is enough for a protector, and God is enough for a Helper
But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper
مِّنَ ٱلَّذِینَ هَادُوا۟ یُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَیَقُولُونَ سَمِعۡنَا وَعَصَیۡنَا وَٱسۡمَعۡ غَیۡرَ مُسۡمَعࣲ وَرَ ٰعِنَا لَیَّۢا بِأَلۡسِنَتِهِمۡ وَطَعۡنࣰا فِی ٱلدِّینِۚ وَلَوۡ أَنَّهُمۡ قَالُوا۟ سَمِعۡنَا وَأَطَعۡنَا وَٱسۡمَعۡ وَٱنظُرۡنَا لَكَانَ خَیۡرࣰا لَّهُمۡ وَأَقۡوَمَ وَلَـٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَلَا یُؤۡمِنُونَ إِلَّا قَلِیلࣰا ٤٦
Some Jews distort the meaning of [revealed] words: they say, ‘We hear and disobey,’ and ‘Listen,’ [adding the insult] ‘May you not hear,’ and ‘Raina [Look at us],’ twisting it abusively with their tongues so as to disparage religion. If they had said, ‘We hear and obey,’ ‘Listen,’ and ‘Unzurna [Look at us],’ that would have been better and more proper for them. But God has spurned them for their defiance; they believe very little
Among those who are Jews (some of them) change words from their right places and they say: “We hear and we disobey,” and “Hear us and (let you O Muhammad) hear nothing.” And ‘Raina’ (an evil word used in Arabic in those days) with a twist of their tongues and a mockery of the religion (Islam). If they had only said: “We hear and we obey”, and “Hear us and look at us (to make us understand),” it would have been better for them, and more proper. But Allah has cursed them due to their disbelief, so they don’t believe except a few.
Of those who are Judaised, are they who pervert Words from their meanings and say: We hear and we disobey, and: hear thou without being made to hear, and RA'INA, twisting their tongues and scoffing at the faith! And had they said: we hear and obey, and: hear thou, and: UNZURNA, it had surely been better for them and more upright. But Allah hath cursed them for their infidelity, wherefore they shall not believe, save a few
Some among the Jews distort the words out of context and say (in place of the right words): "We have heard and do not obey;" and, "hear without hearing," and "listen to us," twisting their tongues and reviling the faith. But if they had said: "We have heard and obey," and, "hear and regard us," it would have been better for them and more appropriate. But God has disgraced them for their lack of belief; and so only a few of them believe
There are such among the Jews, who pervert the original meanings of the WORDS (they do not preserve the authenticity of the revelations)... They play with their tongues to form false concepts in regards to Religion and to mean: “We hear and we disobey”, “Hear, but do not be heard” and “Raina – limited in understanding.” If they had said, “We hear and we obey”, “Hear” and “Unzurna – watch over us” it would have been better and more correct for them... But Allah has damned them due to their denial of their essential reality... Except for a very few of them, they do not believe.
Some of the Jews distort the true meaning of words, saying,´We hear and disobey,´ and ´Listen without listening,´ and ´Ra´ina!´ twisting them with their tongues, disparaging the deen. If they had said, ´We hear and we obey,´ and ´Listen,´ and, ´Undhurna!´ that would have been better for them and more upright. But Allah has cursed them for their kufr. Very few of them have iman.
Among the Jews are those who pervert words from their meanings and say, ‘We hear and disobey’ and ‘Hear without listening!’ and ‘Ra‘ina,’ twisting their tongues and reviling the faith. But had they said, ‘We hear and obey’ and ‘Listen’ and ‘Unurna,’ it would have been better for them, and more upright. But Allah has cursed them for their faithlessness, so they will not believe except a few
Among those who have become Jews (Judaized) are some who alter the words from their context to distort their meanings, and say: "We have heard and we disobey," and, "Do hear us, may you turn dumb," (while pretending to say: "Will you hearken to us, O respected one!"), and "Listen to us! May you become deaf, O shepherd!" (while pretending to say: "Attend to us!") – thus making a malicious play with their tongues and seeking to revile the (True) Religion. Had they but said, "We have heard and we obey," and "Listen to us," and "Favor us with your attention!", it would indeed have been for their own good, and more upright. But God has excluded them from His mercy because of their (willful, persistent) unbelief, and, but for a few, scarcely do they believe
(These enemies of yours are) of those who are judaised. They tear the words from their context and say, `We hear and we disobey,' and (say), `Lend us an ear, O you to whom no one would lend an ear!' and (say,) `Ra`ina', giving a slight twist to their tongues (while pronouncing the word and thereby) slandering the true meanings (and thus making a play with the word) and seeking to injure the Faith. It would have been better and more upright on their part to have said, `We hear and we obey;' and `Lend us an ear;' and `Unzurna' (we beg your attention)'. Allah has disapproved of them because of their disbelief so that they will not believe, excepting a few (of them)
Some of the Jews pervert words from their meanings saying, 'We have heard and we disobey' and 'Hear, and be thou not given to hear' and 'Observe us,' twisting with their tongues and traducing religion. If they had said, 'We have heard and obey' and 'Hear' and 'Regard us,' it would have been better for them, and more upright; but God has cursed them for their unbelief so they believe not except a few
Some Jews change (the meaning/pronunciation of) words from their places and they say: “We hear, and we rebel” and “Hear without listening” and “Ra’ina (keep an eye on us, but with a slight twist would mean our fool or our evil)” twisting their tongue as a slander to the religion. And if they had said: “We hear and we obey” and “Listen” and “Unzurna (watch over us)” it would have been better and more appropriate for them. But God cursed them for their disbelief, and they do not believe except a few (or a little).
Among those who (have changed their name from “Submitters” [in Arabic = Islam] long after Prophet Abraham and ) call themselves “Jews”, there are some who twist the Arabic words and quote them out of their context [to change their true meanings] in order to make fun. If they had said “We hear and obey” instead of “We hear and do not obey”, “We hear you” instead of “Your words are falling over our deaf ears” or “Watch over us” instead of “Be our shepherd”, it would have been much proper and constructive for them. However, as they have earned God’s disenchantment, there is less hope for them to be guided toward the belief
Of the Jews, there are some who displace words from their places and say, “We hear and we do not follow,” and “Hear what is not heard,” and “Ra’ina,” with a twist of their tongues and a slander to faith. If only they had said, “We hear and we follow,” and “Do hear,” and “Do look at us,” it would have been better for them, and more proper. But God has cursed them for their unbelief, still few from those will believe
Some of those who have Judaized distort words from their context and say, “We have heard and disobeyed,” and “Listen; may yousg not hear,” and "Ra'ina”, twisting it with their tongues and thereby slandering the religion. But had they said, “We have heard and obeyed,” and “Listen,” and “Give us yoursg attention,” it would have been better for them and more upright. But Allah has cursed them for their denial, so they do not believe except for a few.
And those who are Jews, and those who pervert the words from their places, and say, 'We hear but we rebel, and do thou listen without hearing,' and (who say) 'rahina,' distorting it with their tongues and taunting about religion., But had they said, 'We hear and we obey, so listen and look upon us,' it would have been better for them and more upright; - but may God curse them in their misbelief, for they will not believe except a few
Some of the Jews interchange the words from their places and say, “We hear and disobey” - and they say “Hear- may you not be able to hear” - and they say “Raena (Be considerate towards us)” distorting it with their tongues and in order to slander religion; had they said, “We hear and we obey” and “Kindly listen to us, O dear Prophet,” and “Look mercifully upon us, O dear Prophet”, it would have been much better for them and more just - but Allah has cursed them for their disbelief; so they do not believe except a little
From those who have embraced Judaism, they alter the words from their proper context and they say, “We hear but we disobey" and, "hear but cannot be made to hear" and, "watch over us” twisting with their tongues and striking a blow at the religion. If only they had said, “We heard and we obeyed" and, "hear and look at us” it would surely have been better for them and more upright but Allah has cursed them because of their disbelief so they will not believe except a little.
Of the Jews there are some who pervert words from their places; and say, we have heard, and have disobeyed; and do thou hear without understanding our meaning, and look upon us: Perplexing with their tongues, and reviling the true religion. But if they had said, we have heard, and do obey; and do thou hear, and regard us: Certainly it were better for them, and more right. But God hath cursed them by reason of their infidelity; therefore a few of them only shall believe
And some Jews change words from their context, and say, "We hear but we disobey"; and "We listen without hearing," and "Ra´hina ("Attend to us")" distorting it with their tongues (to mean "Take us to pas
Some Jews tampered with the words (altering) their places saying: 'We have heard and we disobey, ' and 'Hear, without hearing, ' and 'Observe us (Ra'ina, in Hebrew means evil) ', twisting with their tongues traducing religion. But if they had said: 'We have heard and obey, ' and 'Hear, ' and 'Regard us, ' it would have been better for them, and more upright; but Allah has cursed them for their disbelief, so they do not believe, except a few
Among the Jews are those who displace the words of their Scriptures, and say, "We have heard, and we have not obeyed. Hear thou, but as one that heareth not; and LOOK AT US;" perplexing with their tongues, and wounding the Faith by their revilings. But if they would say, "We have heard, and we obey; hear thou, and REGARD US;" it were better for them, and more right. But God hath cursed them for their unbelief. Few only of them are believers
Among those who Haadoo (became Jews): they displace a word from its places and they say: “We have listened and we have disobeyed;” and “Hear (but) without (behaving) as a listener.” And they uttered the word Raina (giving it) a twist with their tongues (to change its pronunciation to an objectionable meaning) and (thus committing) mockery in Religion. And if they had said: ‘we have heard and we have obeyed’ and ‘hear and unzurna — definitely it would have been better for them and more effective (in meaning): but Allah has cursed them for their disbelief, so they have no Faith, except a minority (among them)
Among those who became Jews are those who tamper with words out of context. They say: We heard and we rebelled and: Hear—without being one who is caused to hear and: Look at us—distorting their tongues and discrediting the way of life. And if they said: We heard and we obeyed and: Hear thou and: Wait for us, it would have been better for them and more upright, except God cursed them for their ingratitude. So they believe not but a few.
A few of the Jews take words out of context. They say, “We hear and we disobey,” and, “Hear but do not listen,” and, “Listen to us.” They play tricks with their tongues, implying that the [Islamic] faith is false. It would have been better for them and appropriate if they had said, “We hear and we obey,” and “Listen, and have patience with us.” Allah has rejected them because of their unbelief. They do not believe except a few.
Among the Jews there are some who take the words out of their context and utter them with a twist of their tongues to slander the true Deen (faith) and say: "We hear and we disobey;" and "Hear, may you (O Muhammad) hear nothing!" And "Ra'ina" (an ambiguous word meaning: "listen, may you become deaf," or "our shepherd," or "in judeo-Arabic language conveying the sense of "our evil one"). If only they had said: "We hear and we obey;" and "Hear us;" and "Unzurna ("look upon us," or " pay attention to us"): it would have been better for them and more proper. Due to all this Allah has cursed them for their unbelief. In fact with the exception of a few, they have no faith
Among those who have become Jews there are some who alter the words from their context, and make a malicious play with their tongues and seek to revile the true faith. They say: ´We have heard and we disobey´ (sami´na wa ´asayna), ´Do hear us, may you turn dumb´ (isma´ ghayr musma´) and ´Hearken to us´ (ra´ina). It would indeed have been better for them and more upright if they had said: ´We have heard and we obey´ (sami´na wa ata´na) and: ´Do listen to us, and look at us (with kindness)´ (wa isma´ wa unzurna). But Allah has cursed them because of their disbelief. Scarcely do they believe
Some of those who are Jews alter words from their places and say, We have heard and we disobey; and (say), Hear without being made to hear, and (say), Raina, distorting with their tongues and slandering religion. And if they had said, We hear and we obey, and hearken, and unzurna, it would have been better for them and more upright; but Allah has cursed them on account of their disbelief, so they believe not but a little
Of those who are Jews, they alter the words from their places and say, "We heard and we disobey, and hear, you may not be made to hear," and "Listen to us," distorting (the word) with their tongues (when it means, he is a fool) and taunting (at) the religion (Islam), and had they said, "We hear and we obey," and "Hear and look at us." it would have been better for them and more upright, but Allah has cursed them because of their infidelity so they do not believe, except a few (of them). more upright, but Allah has cursed them because of their infidelity so they do not believe, except a few (of them).
Among the Jewish people are those who distort word from its context and say, "We have heard and we disobey." and, "Hear, and don't make us hear! And listen to us!" twisting words with their tongues and taunting the Religion. And had they just said, "We have heard and we obey." and "Hear, and look at us!" it would have been better and more upright for them. But Allah has cursed them on account of their suppression of the Truth. So they believe not, except for a few
And some amongst the Jews pervert the words (of the Torah) from their (original) places and say: ‘We have heard but we disobey,’ and (also say): ‘Listen! (God forbid!) May you not be listened to,’ and twisting their tongues, scoffing at Din (Religion) they say: ‘Ra‘ina.’ And, (instead,) if they had said: ‘We have heard and obeyed,’ and ‘(Your Eminence! Please) give audience (to our request), and bless us with a (benevolent and kind) look,’ that would have been better for them, and (this utterance) would have been right and appropriate (too); but Allah has cursed them owing to their disbelief. So they do not believe except a few
From amongst the Jews there are those who take the words out of context, and they Say: "We hear and disobey, and listen but let not any listen, and shepherd us," in a twisting of their tongues and as a mockery of the system! And had they said: "We hear and obey, and listen, and watch over us," it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little
From among those who are Jewish are some who take the words out of context, and they say: "We hear and disobey, and listen but let not any listen, and shepherd us," in a twisting of their tongues and as a mockery of the system! And had they said: "We hear and obey, and listen, and watch over us," it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little
From among those who are Jewish are some who take the words out of context, and they say: "We hear and disobey, and listen but let not any listen, and shepherd us," in a twisting of their tongues and as a mockery of the system! And had they said: "We hear and obey, and listen, and watch over us," it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little.
From those who repented/guided/Jews, they alter the words/expressions from its places, and they say: "We heard/listened and we disobeyed." And hear/listen not making others hear, and: "Observe us ."Distortion with their tongues/languages and defaming in the religion, and if that they said: "We heard/listened and we obeyed and hear/listen and give us time/delay us ." (It) would have been best for them and more just/direct, and but God cursed them, with their disbelief, so they do not believe, except (for a) few. (NOTE: IN HEBREW MEANS `OUR EVIL ONE')
Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them out of their context and saying, [as it were,] "We have heard, but we disobey," and, "Hear without hearkening,” and, “Hearken thou unto us, (O Muhammad)” - thus making a play with their tongues, and implying that the [true] Faith is false. And had they but said, "We have heard, and we pay heed," and "Hear [us], and have patience with us," it would indeed have been for their own good, and more upright: but God has rejected them because of their refusal to acknowledge the truth - for it is in but few things that they believe
(Some) of (the ones) who have Judaized pervert the Wordings from their (original) meanings (Literally: positions) and say, "We have heard and we disobey, " and, "Give ear without being made to hear, " and "Racina, " (This from of the Arabic word was used by the Jews, and in Hebrew it had a derisive connotation Here it means "Heed us.") twisting with their tongues and discrediting the religion. And if they had said, "We have heard and we obey, " and, "Give ear, " and, "Look at us, " it would have been more charitable for them and more upright; but Allah has cursed them for their disbelief, so they do not believe except a few
Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey: hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few
Some Jews take certain words out of context and by twisting their tongues to make a jest out of the true religion, say, "We heard and (in our hearts ) disobeyed. (Muhammad) ra`ina (be kind to us) but they intend thereby (the meaning in their own language): "Listen! May God turn you deaf." They should have said, "We heard and obeyed. (Muhammad) listen and consider our question." This would have been better for them and more righteous. God has condemned them for their disbelief, thus, no one, except a few among them, will have faith
Among the Jews there are some who distort the words against their contexts, and say, .We hear and disobey,. and .Hear. May you not be made to hear,. and .Ra‘ina., twisting their tongues and maligning the Faith. If they had said, .We hear and obey,. and .Hear,. and .Look after us,. it would have been better for them, and more proper, but Allah has cast His curse on them due to their disbelief. So, they do not believe except a few
Among the ‘Jews’ are those who distort words through false interpretation and say: “We have heard your words, (O’ Muhammad), but we disobey,” (adding): "Listen to us!” Distorting with their tongues and slandering (your own) faith and beliefs. if only they had said: "We hear and obey", and "do make us perceive the intended meaning," it would have been better for them, and more appropriate. But Allâh has cursed them for their disbelief, so they adhere not to Islamic monotheism, except for a few.
(Oh prophet), among the Jews are some, who (when they come to visit you) change words out of context. (They use pun and play upon words. They pretend to say, ´we heard and we obeyed´, and ´wait, we did not hear´. Instead, with a twist of their tongue, they make it sound (as if they said), "We heard and we disobeyed", and "Listen, may you go deaf!" and ´Raina´ _ (an insult in Hebrew). Thus, they slander the (true) faith. It would have been much better for them and more upright, had they said, "We heard and we obey" and "Listen to us, and be patient with us". Because of their disbelief, Allah has cursed them! Little is what they believe
Among the Jews are those who distort words through false interpretation and say: “We hear and we disobey”, (adding): "Listen to us!” Distorting with their tongues and slandering (your own) faith and beliefs. if only they had said: "We hear and obey. And "help us perceive the intended meaning", it would have been better for them and more appropriate. But Allâh has excluded them from His Mercy for their persistent and purposeful denial of the Truth. They have so little faith!
Among those who are imbued with Judaism are some who translocation the words of the Sacred Scriptures to alter the intended sense of Allah's words. And they interpret their thoughts in words and in deeds; they say to you O Muhammad: "We have opened our hearts’ ears but their actions in fact to their words do not accord, featuring disobedience to which they give voice and insolently say: "We disobey". And they direct to you the words superficially denoting politeness and deep respect that you think they are saying: "We need you to apply your mind and your ears to us, and you are excused if you do not listen, but please attend to us." In point of fact the way they pronounce the words with their tongues in their cheeks (or in Hebrew) admits of secondary bad meaning and insult of the religion, thus: Listen, may you never hear and be afflicted with deafness, you are a thoughtless bad one. But had they said: "We open to you our hearts' ears and we obey, please listen to us and “unzurna” and direct your intellectual eye upon us;" it would have been much better for them and indeed honourable. But Allah has cursed them for their disobedience and their infidelity; how greatly shaken is their faith in Allah
Some of the Jews deliberately misquote the words of revelation, saying, “We hear and disobey,” and, “Listen like a deaf man,” and, “Look to us,” twisting the words with their tongues to insult the religion. If only they had said: “We hear and obey,” and, “Listen and look out for us,” that would be far better and proper for them. However, Allah deprives them of his kindness because of their disbelief, and only a few of them truly believe
Some Jews take words out of context and say, “We listen and we disobey,” “Hear! May you never hear,” and “Râ’ina!”—playing with words and discrediting the faith. Had they said ˹courteously˺, “We hear and obey,” “Listen to us,” and “Unẓurna,” it would have been better for them and more proper. Allah has condemned them for their disbelief, so they do not believe except for a few.
Of those who are Jews and twist the meaning of words and say "we listen and disobey" and "listen without being listened to", with smooth tongues whilst attacking the religion, and had they said "we listen and obey" and "listen and pay attention to us" it would have been better for them and more upright, but Allah has cursed them due to their denial and they do not believe but a little.
Among those who follow the Jewish Faith are some who take words out of their context and say:¹ ‘We hear, but will disobey. May you be bereft of hearing! Rā‘inā!‘ ― thus distorting the phrase with their tongues and reviling the Religion. But if they said: ‘We hear and obey: hear us and unʐurnā,‘² it would be better and more proper for them. But God has cursed them in their unbelief. They have no faith, except a few
Among those who are Jewish, some distort the words beyond the truth, and they say, "We hear, but we disobey," and "Your words are falling on deaf ears," and "Raa'ena (be our shepherd)," as they twist their tongues to mock the religion. Had they said, "We hear, and we obey," and "We hear you," and "Unzurna (watch over us)," it would have been better for them, and more righteous. Instead, they have incurred condemnation from GOD due to their disbelief. Consequently, the majority of them cannot believe.
Among those of the Jewish faith, some distort the meaning of the [revealed] words, taking them out of their context and saying, "We have heard, but we disobey," and, "Listen," [adding the insult] 'May you not hear,' - thus speaking abusively and implying that the [true] Faith is false. If they had said, "We have heard, and we obey," and "Hear us, and have patience with us," it would have been better and more appropriate for them. God has rejected them because of their refusal to acknowledge the truth. They have little faith.
Among those of the Jewish faith, some distort the meaning of the [revealed] words , taking them out of their context and saying, “We have heard, but we disobeyed,” and, “Listen,” [adding the insult] ‘May you not hear,’ – thus speaking abusively and implying that the [true] Faith is false. If they had said, “We have heard, and we obey,” and “Hear us, and have patience with us,” it would have been better and more appropriate for them. God has rejected them because of their refusal to acknowledge the truth. They have little faith.
From the Jews who interpolate the words from their (right) places and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina”; a twisting with their tongues and defame in the religion. And if they said, “We hear and we obey”, and “Listen”, and “Observe us,” it would have been good for them, and more upright. But Allah has cursed them with their infidelity; so, they are not believing except a little.
Some of those who are Jews change the words from their places and say: We heard and disobeyed , and (impolitely tell the Messenger) do hear, but as one that never hears, and ' Infatuate us! ' distorting (the word) with their tongues and taunting about religion, and if they had said: ' We heard and we obeyed, hear you and respite us ' it would have been better for them, and more upright, but Allah cursed them for their disbelief, so they do not believe; save a few.
Among those of the Jewish faith there are some who take (revealed) words out of their context and say: “We have heard, but we disobey†and, “Hear; may you be bereft of hearing,†and, “Hearken to us.†Thus they distort the phrases with their tongues and imply that the true faith is false. Had they but said: “We have heard and we pay heed,†and “Hear us and have patience with us,†it would have been for their own good and more proper. God has rejected them for their disbelief. It is only a few of them that believe.
Some of those who are Jews, distort words to give a different meaning. They say, "We hear and disobey," and "Your words are falling on deaf ears," and "Be our shepherd," and they twist their tongues to mock the DEEN. It would have been better and more upright for them to say, "We hear and obey," and "We hear you," and "Please watch over us and guide us." Instead, they have incurred deprivation from the Grace of Allah due to their denial of the Truth. Few of them will embrace belief
Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little
There were some among the Jews who pervert words from their proper places . And they say, `We hear and we disobey' and `hear us and may God's Word never be heard by you,' and they say, `Ra'ina.' They say all this twisting with their tongues and seeking to injure the Faith. And if they had said, `We hear and we obey,' and hear thou,' and `Unzurna,' it would have been better for them and more upright. But ALLAH has cursed them for their disbelief; so they believe but little
Among those who are Jews are those who distort the meaning of the word, and say, “We hear and disobey,” and “Hear, as one who hears not!” and “Attend to us!” twisting their tongues and disparaging religion. And had they said, “We hear and obey” and “Listen” and “Regard us,” it would have been better for them and more proper. But God cursed them for their disbelief, so they believe not, save a few
Among the Jews there are some who displace words from (their) right places, and say: "We hear your word and we disobey;" And "Hear what is not heard;" And (spoken as) Ra'ina; With a twist of their tongues (meaning; ‘the bad one’), and a slander to Faith. If only they had said: "We hear and we obey;" And "Do make us understand (spoken as Unzurna):" It would have been better for them, and more proper: But Allah has cursed them for their disbelief; And only a few of them will believe
Among those who are Jewish, some distort words out of their contexts and say, “We hear and disobey,” and “Hear, but don’t listen,” and “Ra’ina,” twisting their tongues and defaming the religion. If they had said, “We hear and we obey,” and “Listen,” and “Unzurna,” it would’ve been better for them and more upright. But God has cursed them for their disbelief, so they believe not, except for a few.
Among the Jews are some who take words out of context, and say, 'We hear and we disobey', and 'Hear without listening', and 'Observe us,' twisting with their tongues and slandering the religion. Had they said, 'We hear and we obey', and 'Listen', and 'Give us your attention,' it would have been better for them, and more upright. But God has cursed them for their disbelief; they do not believe except a little
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Among the Jews are those who distort words from their [proper] usages and say, "We hear and disobey" and "Hear but be not heard" and "Ra'ina," twisting their tongues and defaming the religion. And if they had said [instead], "We hear and obey" and "Wait for us [to understand]," it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few
Among those who became Jews, they alter the word from its proper meaning, and they say, 'We heard and we disobeyed' and 'Listen without hearing' and 'Observe us,' distorting with their tongues and slandering religion. If they had said: 'We heard and we obeyed' and 'Hear' and 'Regard us,' surely it would have been better for them, and most straight; but God has cursed them for their disbelief, so they believe not, except a few.
Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "We hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but God hath cursed them for their Unbelief; and but few of them will believe
Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "We hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe
یَـٰۤأَیُّهَا ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ ءَامِنُوا۟ بِمَا نَزَّلۡنَا مُصَدِّقࣰا لِّمَا مَعَكُم مِّن قَبۡلِ أَن نَّطۡمِسَ وُجُوهࣰا فَنَرُدَّهَا عَلَىٰۤ أَدۡبَارِهَاۤ أَوۡ نَلۡعَنَهُمۡ كَمَا لَعَنَّاۤ أَصۡحَـٰبَ ٱلسَّبۡتِۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولًا ٤٧
People of the Book, believe in what We have sent down to confirm what you already have before We wipe out [your sense of ] direction, turning you back, or reject you, as We rejected those who broke the Sabbath: God’s will is always done
O you who have been given the Scripture! Believe in what We have revealed (to Muhammad) confirming what is (already) with you, before We wipe out your faces and turns them to their backs, or curse them as We cursed the people of Sabbath-breakers. The Commandment of Allah is executed.
O Ye who are vouchsafed the Book believe in that which We have sent down confirming that which is with you, ere We alter countenances and turn them into their hinder parts, or We might curse them even as We cursed the fellows of the Sabt; and Allah's command is ever fulfilled
O people of the Book, believe in what We have revealed, which confirms what is already with you before We disfigure your visages and turn your faces about and curse you, as We did with those who had broken the Sabbath; and what God decrees comes to pass
O those to whom the knowledge of the reality has been given, before We erase your faces and turn them toward your backs (before we erase your knowledge and return you to your previous perversity), or curse you as We cursed the Sabbath-breakers, come and believe in that which We have revealed (the Quran) to confirm the knowledge of the reality that is already with you... The decree of Allah has been fulfilled.
You who have been given the Book! have iman in what We have sent down confirming what is with you, before We obliterate faces, turning them inside out, or We curse you as We cursed the Companions of the Sabbath. Allah´s command is always carried out.
O you who were given the Book! Believe in what We have sent down confirming what is with you, before We blot out the faces and turn them backwards, or curse them as We cursed the People of the Sabbath, and Allah’s command is bound to be fulfilled
O you who were given the Book (before)! Believe (sincerely) in (the whole of) what We have been sending down (on Muhammad), confirming what (of the truth) you already possess, before We obliterate faces so as to deprive them of seeing, hearing, speaking and smelling, or exclude them from Our mercy as We excluded the Sabbath-breakers. (Bear in mind that) God’s command is always executed
O you who have been given the Scripture! believe in (the Qur'an) which We have now revealed fulfilling such (prophecies) as you have, before We make extinct and destroy some of your leaders and deprive them of their glory or We condemn them as We condemned the people of the Sabbath (breakers); and (remember) the decree of Allah is bound to be executed
You who have been given the Book, believe in what We have sent down, confirming what is with you, before We obliterate faces, and turn them upon their backs, or curse them as We cursed the Sabbath-men, and God's command is done
You who are given the book, believe in what We sent down confirming what is with you, before We wipe out faces and turn them backward, or curse them as We cursed the violators of the Sabbath. God’s command shall be done.
God, hereby, is calling upon the people of the Scriptures to believe in this Book, sent down now, which confirms [the divine source of the existing] Scriptures. They better do so, before God changes the faces and the fames of some of them beyond all recognition or lay a curse on them the same way that He dealt with those who did not obey His Law of the Sabbath. Know that the decision of God must be carried out
O you people of the Book, believe in what We have revealed, reflecting the truth of what was with you, before We change the face of some beyond all recognition, and turn them backward, or curse them as We cursed the Sabbath breakers, for the decision of God must be carried out
O you who have been brought the Scripture, believe in what We have bestowed from on high, confirming what you have, before We obliterate faces and turn them around upon their backs, or curse them as We cursed the fellows of the Sabbath. And the command of Allah is bound to be performed.
O ye who have been given the Book! believe in what we have revealed, confirming what ye had before; ere we deface your faces and turn them into hinder parts, or curse you as we cursed the fellows of the Sabbath when God's command was done
O People given the Book(s)! Believe in what We have sent down confirming the Book which you possess, before We transform some faces so turning them towards their backs, or curse them like We had cursed the people of Sabth; and (know that) the Allah’s command is always carried out
O you who are given the scripture! Believe in that which We have sent down, testifying to that which was with you, before We strike some faces and We twist them hind wise or We curse them as We cursed the violators of the Sabbath and indeed Allah’s command is a thing that must come to pass.
O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof; or curse them, as we cursed those who transgressed on the sabbath day; and the command of God was fulfilled
O you who have been given the Book! Believe in what We have revealed, confirming what you had before; ere we deface your faces and turn them into hinder parts, or curse you as we cursed the Sabbath-breakers. The command of Allah´s is always done
You, to whom the Book was given, believe in that which We have sent down confirming that which you have, before We obliterate faces and turn them on their backs, or curse them as We cursed the people of the Sabbath. And the command of Allah is done
O ye to whom the Scriptures have been given! believe in what we have sent down confirmatory of the Scripture which is in your hands, ere we efface your features, and twist your head round backward, or curse you as we cursed the sabbath-breakers: and the command of God was carried into effect
O you people who were given Al-Kitab! Develop Faith in accordance with what We have revealed (as The Book rebrought in original) confirming that (already available) with you people, before We disfigure the faces, then We (also) turn them to their hindwards or curse them as We cursed the ‘people of As-Sabt’ (who did not adhere to temporary close-down of business and traffic. Thus, they were directed to take part in the weekly Institution. Mankind needs a sermon based on Allah’s Book, followed by Salat in Congregation every week). And the commandment of Allah got fulfilled (and this led to the appearance of ‘human apes’ and ‘human pigs’ as a permanent admonition)
O those who were given the Book! Believe in what We sent down, that which establishes as true what was with you, before We obliterate faces, and repel them backward or curse them as We cursed the Companions of the Sabbath. And the command of God had been one that is accomplished.
O People of the Book, believe in (the Qur’an) We have revealed, which confirms (the message of the Bible) you already have. [Believe] before We alter faces and reputations or condemn them as We condemned the violators of the Sabbath. The command of Allah will be fulfilled.
O people of the Book (Jews and Christians)! Believe in what We have now revealed (The Qur'an), confirming your own scriptures, before We obliterate your faces and turn them backward, or lay Our curse on you as We laid Our curse on the Sabbath- breakers: and remember that Allah’s command is always executed
O you who have been granted the Book! Do believe in what We have (now) revealed, which confirms the revelation which you already possess. Do this before We alter countenances, turning them backwards, or lay a curse upon them as We cursed the Sabbath-men. Bear in mind that Allah´s command is done
O you who have been given the Book, believe in what we have revealed, verifying that which you have, before We destroy the leaders and turn them on their backs, or curse them as We cursed the Sabbath-breakers. And the command of Allah is ever executed
O you who have been given the book ! believe in (the Quran), which We have sent down, confirming that which is with you (Torah, Bible etc.), before We destroy faces then turn them on their backs or curse them as We had cursed the Sabbath breakers, and Allah's command is executed.
O you who have been given the Book! Believe in what We have sent down, confirming that which is with you, before We efface faces and then turn them on their backs, or curse them as We cursed the Sabbath companions. And Allah's command does get executed
O People of the Book! Believe in (that Book) which We have revealed (now to Our Beloved Muhammad [blessings and peace be upon him]) which (originally) confirms the Book that is with you, before We disfigure (features of some) faces and turn them on to their rear, or cast on them a curse like the one that We cast on those (who disobeyed) in the case of Sabbath. And the commandment of Allah is bound to be executed
O you who have received the Scripture, believe in what We have sent down authenticating what is with you, before We cast down faces and turn them on their backs or curse them as the people of the Sabbath were cursed. And God's will is always done
O you who have received the Book, believe in what We have sent down authenticating what is with you, before We cast down faces and turn them on their backs or curse them as the people of the Sabbath were cursed. And the will of God is always done.
O you who have received the Book, believe in what We have sent down affirming what is with you, before We cast down faces and turn them on their backs or curse them as the people of the Sabbath were cursed. And the will of God is always done.
You, you those who were given The Book , believe with what We descended, confirming to what (is) with you (P) from before that We efface/wipe out faces, so We return it on its backs or We curse/humiliate them as We cursed/humiliated the owners of the Saturday/Sabbath, and God's order/command is/was done
O you who have been granted revelation [aforetime]! Believe in what We have [now] bestowed from on high in confirmation of whatever [of the truth] you already possess, lest We efface your hopes and bring them to an end - just as We rejected those people who broke the Sabbath: for God's will is always done
O you who were brought the Book, believe in what We have been sending down sincerely (verifying) what is with you, before We obliterate faces, (and) so turn them upon their backs, (Literally: hind parts) or curse them as We cursed the Sabbathmen; (i.e. the Sabbath-breakers) and the Command of Allah has (to be) performed
O ye unto whom the Scripture hath been given! Believe in what We have revealed confirming that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath-breakers (of old time). The commandment of Allah is always executed
People of the Book, have faith in the Quran that We have revealed to confirm your Book, before certain faces are changed and turned back. We shall condemn them as We did the people of the Sabbath about whom God's decree had decisively been ordained
O you who have been given the Book, believe in what We have revealed confirming what is with you, before We rub off faces and turn them shaped like their backs, or lay a curse upon them, as We cursed the People of the Sabbath. Whatever Allah orders is destined to occur
O’ you who were given the ‘Scripture’ (Jews & Christians) , believe in what We have sent down (to Muhammad) since it establishes the Truth that which is with you, before We wipe out faces and turn them toward their backs, or curse them as We cursed the ‘violators of the Sabbath’. The Commandment of Allâh is always executed.
Oh you who were given the scriptures (earlier)! Believe in the revelation We have sent (to Muhammad, SAW), confirming your earlier scriptures. Believe it, before We (distort and) blot out your faces and make them reel backwards. Or We may lay a curse on them like We cursed the people of the Sabbath-breakers. The command of Allah always comes to pass
O’ you who were given the Scripture! yield to what We have revealed (to Muhammad) since it establishes the Truth which you already possess, before We wipe out faces and turn them toward their backs, or We cursed them as We cursed the violators of the Sabbath. The Commandment of Allâh is always executed.
O you to whom the Book had been given -Ahl al-Kitab-: Give credence to the Book -the Quran- We have revealed to Our Messenger Muhammad, corroborating and authoritatively validating the authentic Book AL-Tawrah you hold in possession, before We expunge faces, and wipe out their features beyond recognition and eclipse their splendour, or afflict you with such evils as indicate divine wrath and a malignant fate just as We had cursed those who broke the Sabbath Allah's. command has always come to pass
You who received the Book, believe in what We revealed, it confirms what you already have, before We turn your faces back to front, or else We curse you as We cursed the People of the Sabbath. Allah’s command is always fulfilled
O you who were given the Book! Believe in what We have revealed—confirming your own Scriptures—before We wipe out ˹your˺ faces, turning them backwards, or We condemn the defiant as We did to the Sabbath-breakers. And Allah’s command is always executed!
Oh you who were given the book, believe in what We have revealed, confirming that which is with you, before We disfigure faces so they are turned back to front or curse them like We cursed the companions of the Sabbath, and Allah´s command will be carried out.
You to whom the Book were given! Believe in that which We have revealed, confirming your own, before We obliterate some faces and turn them backward, or curse them as We cursed the Sabbath-breakers. What God ordains shall be accomplished
O you who received the scripture, you shall believe in what we reveal herein, confirming what you have, before we banish certain faces to exile, or condemn them as we condemned those who desecrated the Sabbath. GOD's command is done.
People of the Book, believe in what We have sent down to confirm what you already have before We wipe out [your sense of] direction, turning you back, or rejecting you, as We rejected those who broke the Sabbath. God's will is always done.
People of the Book believe in what We have sent down to confirm what you already have before We wipe out [your sense of] direction, turning you back, or rejecting you, as We rejected those who broke the Sabbath. God’s will is always done.
O you who were given the Book! Believe with what We sent down, confirming for what you have, before We efface faces, so We turn them upon their backs or curse them as We cursed the sabbath-breakers attendants. And Allah’s command is ever being done.
O' you who have been given the Scripture! believe in what We have revealed, confirming that which is (already) with you, before We destroy countenances and turn them towards their backs, or curse them as We cursed the people of Sabbath (the violating Jews) , and the Command of Allah is ever-executed.
O you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have, lest We obliterate faces and turn them backward, or We reject them as We rejected the Sabbath-breakers: for God's will is always done.
O You unto whom the Scripture was given! Reflect and believe in what We have revealed, that confirms the truth that you already possess, lest We efface your hopes and bring them to an end. Just as We rejected those people who broke the Sabbath. (You will lose your identity by getting scattered in the earth). Allah's Command is always done
O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of Allah shall be executed
O ye people of the Book ! believe in what WE have now sent down, fulfilling that which is with you, before WE destroy some of your leaders and turn them on their backs or curse them as WE cursed the people of the Sabbath. And the decree of ALLAH is bound to be fulfilled
O you unto whom the Book has been given! Believe in what We have sent down, confirming that which is with you, before We blot out faces and turn them backwards, or curse them as We cursed those [who broke] the Sabbath. And the Command of God shall be fulfilled
O you People of the Book! Believe in what We have (now) revealed, reassuring what was (already) with you, before We change the faces and fame of some (of you) beyond all recognition, and turn them backwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah must be carried out
O you who were given the Scripture, believe in what We’ve revealed, confirming what’s already with you, before We obliterate faces and turn them backward or curse them as We cursed the Sabbath-breakers. God’s command is always executed.
O you who were given the Book! Believe in what We sent down, confirming what you have, before We obliterate faces and turn them inside out, or curse them as We cursed the Sabbath-breakers. The command of God is always done
Not available
O you who were given the Scripture, believe in what We have sent down [to Muhammad], confirming that which is with you, before We obliterate faces and turn them toward their backs or curse them as We cursed the sabbath-breakers. And ever is the decree of Allah accomplished
O those who have been given the Book! Believe in what we have revealed, confirming what is with you; before We efface faces and turn them on their backs, or curse them as we cursed the fellows of the Sabbath, and God's command is to be done.
O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbat h-breakers, for the decision of God Must be carried out
O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out
إِنَّ ٱللَّهَ لَا یَغۡفِرُ أَن یُشۡرَكَ بِهِۦ وَیَغۡفِرُ مَا دُونَ ذَ ٰلِكَ لِمَن یَشَاۤءُۚ وَمَن یُشۡرِكۡ بِٱللَّهِ فَقَدِ ٱفۡتَرَىٰۤ إِثۡمًا عَظِیمًا ٤٨
God does not forgive the joining of partners with Him: anything less than that He forgives to whoever He will, but anyone who joins partners with God has concocted a tremendous sin
Surely, Allah does not forgive that a partner is ascribed to Him, and He forgives other than that to whom He wills. Whoever associates anyone with Allah, indeed has devised a tremendous sin.
Verily Allah shall not Forgive that aught be associated with Him, and He will forgive all else unto whomsoever He listeth. And whosoever associateth aught with Allah, he hath of a surety fabricated a mighty sin
God does not forgive that compeers be ascribed to Him, though He may forgive aught else if He please. And he who ascribes compeers to God is guilty of the gravest sin
Indeed, Allah does not forgive (apparent or discrete forms of) shirq (i.e. directly or indirectly assuming the existence of beings ‘other’ than Allah, whether external objects [apparent] or our own egos [discrete], thereby fragmenting the non-dual reality), but He forgives lesser sins other than this (ma doona – ‘lesser sins’ here connotes the perception that actions are initiated by the self/ego rather than by Allah), as He wills... And whoever associates partners to Allah, the essential reality of his being with His Beautiful Names (B’illahi), he would surely have made a tremendous mistake by slandering.
Allah does not forgive anything being associated with Him but He forgives whoever He wills for anything other than that. Anyone who associates something with Allah has committed a terrible crime.
Indeed Allah does not forgive that any partner should be ascribed to Him, but He forgives anything besides that to whomever He wishes. And whoever ascribes partners to Allah has indeed fabricated [a lie] in great sinfulness
Assuredly God does not forgive that partners be associated with Him; less than that He forgives to whomever He wills (whomever He has guided to repentance and righteousness either out of His pure grace or as a result of the person’s choosing repentance and righteousness by his free will). Whoever associates any partner with God has indeed fabricated a most heinous sin
Surely, Allah does not forgive (unless the sinner turns to Him with repentance) that a partner be associated with Him but He forgives everything short of it to whomsoever He will. And whoso associates a partner with Allah has indeed committed a very great sin
God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has indeed forged a mighty sin
God does not forgive associating (partners) with Him, and He forgives other than that for anyone He wants. And whoever associates (partners) with God then he has made up (a lie and has committed) a great sin.
God will never forgives the one who raises someone or something to His Divine level. Apart from this sin, God may forgive whoever He wants. The one who worships the idols [in any form or shape] has committed the worse possible sin
God does not forgive that partners be established with Him, but He forgives anything else, to whom He pleases. But to establish partners with God is to commit a sin most heinous indeed
Indeed, Allah does not forgive associating (any partners) with Him, yet He forgives anything less than that for whomever He wills. And whoever associates anything with Allah has very truly fabricated a great sin.
Verily, God pardons not associating aught with Him, but He pardons anything short of that to whomsoever He pleases; but he who associates aught with God, he hath devised a mighty sin
Undoubtedly Allah does not forgive (the sin of ) of disbelieving in Him and forgives anything lower than it to whomever He wills; and whoever ascribes partners to Allah has invented a tremendous sin
Truly Allah does not forgive that anyone ascribe a partner unto Him but He forgives whatever is besides that to whoever He pleases and whoever ascribes a partner to Allah, he indeed has contrived a sin most awful.
Surely God will not pardon the giving Him an equal; but will pardon any other sin, except that, to whom He pleaseth: And whoso giveth a companion unto God, hath devised a great wickedness
Verily, Allah pardons not associating anything with Him, but He pardons anything short of that, to whomsoever He pleases; but associating anything with Allah is to devise a mighty sin indeed
Allah does not forgive (the sin of inventing an) association with Him, but He forgives other (sins) to whomsoever He will. He who associates with Allah has invented a great sin
Verily, God will not forgive the union of other gods with Himself! But other than this will forgive to whom He pleaseth. And He who uniteth gods with God hath devised a great wickedness
Verily, Allah does not forgive if partnership is associated to Him while He forgives whatever is outside it to whom He thinks proper. And whoever sets partners with Allah and thus accepts and commits polytheism, then indeed he forged a tremendous sin
Truly, God forgives not to ascribe partners with Him and He forgives other than that whomever He wills. And whoever ascribes partners with God, then, surely, he devised a serious sin.
Truly, Allah does not forgive associating partners with Him. He forgives anything else for whom He wills. The one who associates partners with Allah has certainly devised a hideous sin.
Surely Allah does not forgive shirk (associating any partner with Him); and may forgive sins other than that if He so pleases. This is because one who commits shirk with Allah, does indeed invent a great sinful lie
Surely Allah does not forgive that a partner be ascribed to Him, although He forgives any other sins for whomever He wills. He who associates anyone with Allah in His divinity has indeed forged a mighty lie and committed an awesome sin
Surely Allah forgives not that a partner should be set up with Him, and forgives all besides that to whom He pleases. And whoever sets up a partner with Allah, he devises indeed a great sin
Allah certainly does not forgive associating of partners with Him (polytheism), and He protectively forgives (any sin) other than that, to whom He wills; and one who associates partners with Allah (a polytheist), he indeed fabricates a great sin.
Indeed, Allah forgives not that anything should be associated with Him, and He forgives whomsoever, He pleases, committing any sin other than that. And whoever associates anything with Allah, he/she is certainly guilty of concocting and committing a grave sin
Surely, Allah does not forgive setting up of partners with Him, and He forgives (any other sin) lesser in degree for whom He wills. And whoever sets up partners with Allah certainly fabricates a horrible sin
God does not forgive that partners be set up with Him, and He forgives what is beside that for whom He wills. Whoever sets-up partners with God has indeed invented a great sin
God does not forgive that partners be set up with Him, and He forgives other than that for whom He pleases. Whoever sets up partners with God has indeed invented a great sin.
God does not forgive that partners be set up with Him, and He forgives other than that for whom He pleases. Whoever sets up partners with God has indeed invented a great sin.
That God does not forgive that to be shared with Him, and He forgives what (is) other than that, to who He wills/wants, and who shares with God, so he fabricated a great sin/crime
VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for he who ascribes divinity to aught beside God has indeed contrived an awesome sin
Surely Allah does not forgive that (anything) should be associated with Him, and He forgives (anything) whatever apart from that for (Literally: to) whomever He decides; and whoever associates (anything) with Allah, then he has readily fabricated a tremendous vice
Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin
God does not forgive the sin of considering others equal to Him, but He may choose to forgive other sins. Whoever believes in other gods besides Him has indulged in a great sin
Surely, Allah does not forgive that a partner is ascribed to Him, and He forgives anything short of that for whomsoever He wills. Whoever ascribes a partner to Allah commits a terrible sin
Indeed, Allâh forgives not that partners should be set up with him. Therefore, He forgives all besides that to whom He wills. Whoever sets up a partner with Allâh has indeed committed an unpardonable sin.
In fact, Allah does not forgive ´shirk´ _ (an act of associating others as equal to Him). Baring that, He may forgive anything He wants, and whomever He pleases. The one who commits ´shirk´ has indeed invented a singularly sinister sin
Surely Allâh does not forgive that should a partner be associated with Him. He forgives all besides that to whom He wills. Whoever sets up a partner with Allâh has indeed committed an unpardonable sin.
Never shall Allah forgive the impious irreverence of incorporating with Him other deities, but He forgives all else to whom He will. And he who incorporates with Allah other deities shall have committed the most heinous sin
Allah does not forgive those who associate anything with Him, but He forgives anything less than that for whomever He pleases. Whoever associates anything with Allah has invented a great sin
Indeed, Allah does not forgive associating others with Him ˹in worship˺, but forgives anything else of whoever He wills. And whoever associates others with Allah has indeed committed a grave sin.
Allah does not forgive that anything should be associated with Him and forgives anything else to whom He wants, and who associates anything with Allah has already invented a tremendous sin.
God will not forgive those who serve other deities besides Him; but He will forgive whom He will for other sins. He that serves other deities besides God is guilty of a heinous sin
GOD does not forgive idolatry, but He forgives lesser offenses for whomever He wills. Anyone who sets up idols beside GOD, has forged a horrendous offense.
God does not forgive the attribution of partners to Him, although He forgives any lesser sin unto whomever He wills. He who attributes a partner to God has invented a terrible sin.
God does not forgive the attribution of partners to Him, although He forgives any lesser sin unto whomever He wills. He who attributes a partner to God has fabricated a terrible sin.
Surely Allah does not forgive that being associating with Him, and He forgives what is lesser than that for whomever He wills. And whoever associates with Allah, so he already has slandered a great sin.
Verily Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whom He Pleases; and whoever associate (aught) with Allah, has indeed devised a great sin.
God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills. He who associates partners with God indeed contrived an awesome sin.
Allah is the Sovereign in the Universe. Whoever ascribes partners to Allah, or divinity to any of His creation, has indeed invented a tremendous sin. Allah will forgive any transgression but SHIRK. Included in this category are those who worship their own desire (45:23), those who indulge in human worship and in sectarianism (30:31), (42:21), and those who follow man-made books in lieu of the Book of Allah (6:122), (6:137), and those who claim or believe in Revelation after the Qur'an, in any form, including claims of attaining Divine knowledge through mystical experience (6:62), (7:173), (7:191). And those who uphold Trinity (4:171), (5:72-73.) And those who claim that God has a son, and those who follow their religious leaders (9:31) Such people fall from the high station of humanity. Worshiping any entity other than Allah, sinks the human "Self" down to subhuman levels (22:31). But most of those who claim belief (and call themselves Muslims), indulge in SHIRK (12:106)
Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin
Surely, ALLAH will not forgive that a partner be associated with HIM; but HE will forgive whatever is short of that to whomsoever HE pleases. And whoso associates partners with ALLAH has indeed devised a very great sin
Truly God forgives not that any partner be ascribed unto Him, but He forgives what is less than that for whomsoever He will, for whosoever ascribes partners unto God has surely fabricated a tremendous sin
Indeed, Allah forgives not that partners should be set up with Him; But He forgives anything else, to whom He pleases; And he who sets up ‘partners’ with Allah has devised a sin most wicked
God doesn’t forgive the association with Him, but He forgives anything less than that to whom He wills. Whoever associates partners with God has devised a grave sin.
God does not forgive association with Him, but He forgives anything less than that to whomever He wills. Whoever associates anything with God has devised a monstrous sin
God does not pardon setting up partners to God but pardons anything else for anyone, by divine will. And whoever attributes partners to God has invented a serious wrong.
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin
Indeed, God does not forgive associating partners with Him, and He forgives what is besides that to whom He wills; and whoever associates partners with God, then surely he has devised a great sin.
God forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with God is to devise a sin Most heinous indeed
Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed
أَلَمۡ تَرَ إِلَى ٱلَّذِینَ یُزَكُّونَ أَنفُسَهُمۚ بَلِ ٱللَّهُ یُزَكِّی مَن یَشَاۤءُ وَلَا یُظۡلَمُونَ فَتِیلًا ٤٩
[Prophet], have you considered those who claim purity for themselves? No! God purifies whoever He will: no one will be wronged by as much as the husk of a date stone
Have you not seen those who claim purity (though they believe in sharing partners with Allah) for themselves? Although it is Allah who purifies whom He pleases, and they will not be wronged the least even equal to the thread of a date-stone.
Hast thou not observed those who hold themselves purified Nay! Allah purifieth whomsoever He will, and they shall not be wronged a whit
Have you not seen the people who call themselves pure? Yet God purifies whom He pleases, and none shall be wronged even the breadth of a thread
Do you not see those who consider themselves clean (the Christians and Jews who claim to be pure even though they are in a state of duality)? No (it is not as they think), Allah purifies whom He wills and they will not be wronged, not even as much as a thread in a date seed.
Do you not see those who claim to be purified? No, Allah purifies whoever He wills. They will not be wronged by so much as the smallest speck.
Have you not regarded those who style themselves as pure? Rather it is Allah who purifies whomever He wishes, and they will not be wronged [so much as] a single date-thread
Do you (O Messenger) not consider those who regard themselves pure and sanctified? No! Rather, it is God Who makes pure and sanctifies whomever He wills (considering the free will of each), and none is wronged even by as much as a tiny hair
Have you not considered those who assert themselves to be pure? Nay, only Allah purifies whom He will; and they shall not be treated unjustly, not even a whit
Hast thou not regarded those who purify themselves? Nay; only God purifies whom He will; and they shall not be wronged a single date-thread
Have you not seen those who (think they) absolved themselves? But it is God who absolves anyone He wants, and they are not wronged in the least.
Have you ever noticed how some people speak very highly of their own purity? Do they not realize that only God purifies those whom He decides to? They deserve it (to be purified or not to be purified) as God does not commit the least injustice
Have you not turned your vision to those who claim purity for themselves? No, but God purifies who He wills. And never will they fail to receive justice in the least
Have yousg not seen those who claim purity for themselves? Rather, Allah purifies whom He wills, and they will not be dealt with unjustly by as much as the thread upon a date-stone.
Do ye not see those who purify themselves? nay, God purifies whom He will, and they shall not be wronged a straw
Did you not see those who proclaim their piety (cleanliness of deeds)? In fact Allah purifies whomever He wills, and no injustice, even equal to the hair upon a date seed will be done to them
Have you not seen those who claim their own souls to be sanctimonious. Nay! It is Allah who sanctifies anyone that He pleases and they will not be cheated of the size of a thread.
Hast thou not observed those who justify themselves? But God justifieth whomsoever He pleaseth, nor shall they be wronged a hair
Do you not see those who pride themselves for sanctity? Nay, Allah sanctifies whom He will, and they shall not be wronged a straw
Have you not seen those who exalt themselves? Rather, Allah purifies whom He will and they shall not be wronged a single tissue that covers a date stone
Hast thou not marked those who hold themselves to be righteous? But God holdeth righteous whom He will; and they shall not be wronged the husk of a date stone
Have you not seen towards those people who claim sanctity for their selves? Nay, only Allah sanctifies whom He thinks proper. And they will not be dealt with injustice even to the extent of a Fatila (scalish thread in the long slit of a date-seed)
Hast thou not considered those who make themselves seem pure? Nay! God makes pure whom He wills and they will not be wronged in the least.
Have you seen those who claim holiness for themselves? Nonsense! Allah purifies whom He pleases. They [whom He purifies] will not be wronged the width of a date seed fiber.
Have you not seen those who speak very highly of their own purity even though they are committing shirk. In fact, Allah purifies whom He wishes. If the pagans are not purified, no injustice - even equal to the thread of a date-stone - is being done to them
Have you not seen those who boast of their righteousness, even though it is Allah Who grants righteousness to whomsoever He wills? They are not wronged even as much as the husk of a date-stone (if they do not receive righteousness)
Hast thou not seen those who attribute purity to themselves? Nay, Allah purifies whom He pleases, and they will not be wronged a whit
Did you not consider those who attribute purity to them selves? No, Allah purifies whom He wills and they are not dealt with unjustly even to the extend of the hair on a date stone,
Have you not seen those who consider themselves as pure? But Allah it is Who purifies whom He wills. And they shall not be wronged even a bit
Have you not seen the people who show themselves off as pure? Nay, Allah is the One Who purifies whom He pleases, and they will not be wronged even equal to a thread
Did you not see those who boast about themselves No, it is God who promotes whom He wills, and they will not be wronged in the least
Did you not see those who ascribe purity to themselves? No, it is God who purifies whom He wills, and they will not be wronged in the least.
Did you not note those who ascribe purity to themselves? No, it is God who purifies whom He wills, and they will not be wronged in the least.
Did you not see to those who purify themselves, but God purifies/corrects who He wills/wants, and they are not being caused injustice to, (as little as) a cleft in a seed/twine
Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomever He wills to grow in purity; and none shall be wronged by as much as a hair's breadth
Have you not regarded (the ones) who consider themselves cleansed? No indeed, Allah cleanses whomever He decides, and they will not be done an injustice even as (much as) a (single) date-plaiting (i.e., not even a small amount)
Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth whom He will, and they will not be wronged even the hair upon a date-stone
(Muhammad), have you seen those who try to purify themselves? They should know that God only purifies whomever He wants and that the slightest wrong will not be done to such people
Have you not seen those who claim sanctity for themselves? In fact, Allah sanctifies whom He wills, and they shall not be wronged even to the measure of a thread of a date-stone
Have you not seen those who attribute purity to themselves? Nay, Allâh purifies whom He wills. They shall not be wronged, not even as much as a hair on a date-seed.
Haven´t you seen those, who (boast and) claim sanctity for themselves? It is, in fact, Allah Who (purifies and) sanctifies whomever He wants. They shall not be wronged _ not even worth a fibril on a date-stone
Have you not seen those who attribute purity to themselves? For it is only Allâh Who purifies whom He wills. None will be wronged, not even a speck on a date seed.
Have you not seen Muhammad into the manner of those who vindicate themselves and justify their wrongs! But indeed it is only Allah Who has the absolute authority to vindicate whom He will, and no one is ever wronged not even to the equivalent of a single hair of the dry integument of the smallest seed
Haven’t you seen those who regard themselves as pure? Rather it is Allah Who purifies whomever He pleases, and not an ounce of injustice will be done to them
Have you ˹O Prophet˺ not seen those who ˹falsely˺ elevate themselves? It is Allah who elevates whoever He wills. And none will be wronged ˹even by the width of˺ the thread of a date stone.
What do you make of those who declare themselves pure? and Allah purifies whom He wants and they will not be wronged the least.
Do but consider those who think themselves pure. God purifies whom He will. They shall not be wronged by as much as the husk of a date-stone
Have you noted those who exalt themselves? Instead, GOD is the One who exalts whomever He wills, without the least injustice.
[Prophet], have you considered those who claim purity for themselves? No! God purifies whomever He wills. No one will be wronged by as much as a hair's breadth.
[Prophet], have you considered those who claim purity for themselves? No! God purifies whomever He wills. No one will be wronged by as much as a hair’s breadth.
Have you not seen those who are refining themselves? Nay, but Allah refines whoever He wills, and they will not be oppressed even thread upon a date-stone.
Have you not seen those who consider themselves pure? Nay! Allah purifies whom He pleases, and they shall not be wronged even the hair of a date-stone.
Are you aware of those who consider themselves pure? It is indeed God who causes whom He wills to grow in purity. None shall be wronged by as much as a hair's breadth.
Have you seen those who claim that they have purified their souls? Purification of "Self" i.e. development of the personality can only be achieved according to the Laws of Allah, by service to humanity and not through rituals or mysticism (2:177), (13:17). In the Court of Allah, men and women shall find full recompense for their doings without the least injustice
Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone
Hast thou not seen those who hold themselves to be pure? Nay, it is ALLAH who purifies whomsoever HE pleases, and they will not be wronged a whit
Hast thou not seen those who deem themselves pure? Rather, it is God Who purifies whomsoever He will, and they shall not be wronged so much as the thread of a date stone
Have you not taken a look at those who claim holiness for themselves? No! But Allah gives holiness (and purity) to whom He pleases. And they will not fail to receive justice in the least little thing
Did you see those who claim purity for themselves? Instead, God purifies whom He wills, and they won’t be wronged even by the width of a thread.
Have you not considered those who claim purity for themselves? Rather, God purifies whom He wills, and they will not be wronged a whit
Have you not observed those who commend themselves? God, on the contrary, commends whom God will: and they will not be treated unjustly in the slightest degree.
Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed]
Do you not see those who attribute purity to themselves? Nay, God purifies whom He wills, and they shall not be wronged the filament on a date-seed.
Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but God Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing
Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing
ٱنظُرۡ كَیۡفَ یَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَۖ وَكَفَىٰ بِهِۦۤ إِثۡمࣰا مُّبِینًا ٥٠
See how they invent lies about God, this in itself is a flagrant sin
See how they invent a lie against Allah, and it is enough to be a clear sin.
Behold how they fabricate a lie against Allah! and sufficeth that as a manifest sin
See how they fabricate lies about God, which is a clear sin
Look at how they lie and slander Allah! There cannot be a crime more evident than this!
Look how they invent lies against Allah. That suffices as an outright felony.
Look, how they fabricate lies against Allah! That suffices for a flagrant sin
Look! how they fabricate falsehood in attribution to God; and that suffices for a flagrant sin (to lead them to their perdition.
Behold! how they forge lies against Allah, and sufficient is that as a very flagrant sin (to prove their sinfulness)
Consider how they forge falsehood against God; and that suffices for a manifest sin
See how they fabricate lies (and attribute them) to God, and that in itself is sufficient as an obvious sin.
See how they fabricate lies about God (by saying that they are chosen and blessed by God). This sine is enough to show what kind of sinners they are
See how they invent a lie against God? But that in of itself is clearly a sin
Seesg how they fabricate lies against Allah, and that alone suffices as an evident sin.
Behold, how they devise against God a lie, and that is manifest sin enough
See how they fabricate lies against Allah! And this is a sufficient manifest sin
Look at how they contrive the lie against Allah and that suffices as a sin most evident.
Behold, how they imagine a lie against God; and therein is iniquity sufficiently manifest
Behold, how they devise lies against Allah, and that is manifest sin enough
Look how they forge lies against Allah, and it is sufficient for a clear sin
Behold how they devise a lie of God! Therein is wickedness manifest enough
Look, how they forge against Allah a lie. And due to this it became enough (to be counted as a) manifest sin
Look on how they devise a lie against God; and it sufficed as clear sin.
See how (the hypocrites) invent lies about Allah. That is an obvious sin.
See how they invent a lie against Allah, and this in itself is enough to show their manifest sin
See how they forge lies about Allah! This in itself is a manifest sin
See how they forge lies against Allah! And sufficient is this as a manifest sin
see how they fabricate falsehood about Allah, and that itself is sufficient as a clear sin (to prove that they are not pure).
Look, how they forge the lie upon Allah!And this by itself is a sin, manifest
Look! How they invent a lie against Allah, and this manifest sin is sufficient (for afflicting them with torment)
See how they invent upon God the lies; is that not enough as a clear si
See how they invent lies about God! And that is enough as a clear sin
See how they invent lies about God! And that is enough as a clear sin.
See how they are fabricating on God the lies/falsehood, and enough with it, (as an) evident sin/crim
Behold how they attribute their own lying inventions to God - than which there is no sin more obvious
Look how they fabricate lies against Allah, and that suffices for an evident vice
See, how they invent lies about Allah! That of itself is flagrant sin
Consider how they create lies about God? This alone is a grave sin
See how they fabricate a lie against Allah, and it is enough to be an open sin
See, how they fabricated lies against Allâh. That by itself is an unpardonable sin.
See how they make up lies about Allah? That, of itself, is a flagrant sin
See, how they attribute falsehood to Allâh- this by itself is an unpardonable sin.
Look how they forge lies against Allah and criminally relate to Him falsehood which is enough to be sin personified
Look how they make up lies about Allah. That is a blatant sin
See how they fabricate lies against Allah—this alone is a blatant sin.
See how they invent lies against Allah, and that is sufficient as an apparent sin.
Behold how they invent falsehoods about God; this in itself is a most grievous sin
Note how they fabricate lies about GOD; what a gross offense this is!
See how they invent lies about God. This in itself is an obvious sin.
See how they invent lies about God. This in itself is an obvious sin (against God).
Look how they are slandering, against Allah the lies. And is sufficient with it as an obvious sin.
See how they forge a lie against Allah! and it is sufficient as a manifest sin.
Behold how they fabricate lies against God. This is enough as an obvious sin [for anyone].
See, how the claimants to spiritual purity deceive people by inventing lies against Allah. That is sufficient to flagrantly drag them down in humanity
See how they forge the lie against Allah, and this is sufficient as a manifest sin
See how they forge a lie against ALLAH ! And sufficient is that as a manifest sin
See how they fabricate lies against God! That suffices as a manifest sin
Look! How they invent a lie against Allah! But that by itself is clearly a sin
See how they invent lies against God. That in itself is a clear sin.
See how they devise lies against God. That alone is an outright sin
Look how they invent falsehood about God; and that is sufficient in itself to be an obvious wrong.
Look how they invent about Allah untruth, and sufficient is that as a manifest sin
See how they devise against God a lie, and it sufficed for a clear sin.
Behold! how they invent a lie against God! but that by itself is a manifest sin
Behold! how they invent a lie against Allah! but that by itself is a manifest sin
8
Kingdom for Abraham's Descendants
أَلَمۡ تَرَ إِلَى ٱلَّذِینَ أُوتُوا۟ نَصِیبࣰا مِّنَ ٱلۡكِتَـٰبِ یُؤۡمِنُونَ بِٱلۡجِبۡتِ وَٱلطَّـٰغُوتِ وَیَقُولُونَ لِلَّذِینَ كَفَرُوا۟ هَـٰۤؤُلَاۤءِ أَهۡدَىٰ مِنَ ٱلَّذِینَ ءَامَنُوا۟ سَبِیلًا ٥١
Do you not see how those given a share of the Scripture, [evidently] now believe in idols and evil powers? They say of the disbelievers, ‘They are more rightly guided than the believers.’
Have you not seen those who were given a portion of the book? They believe in baseless superstitions and false deities (forces of Satan) and they say to those who disbelieved that they are better guided than those who believed to the Right Way.
Hast thou not observed those unto whom is vouchsafed a portion of the Book testifying to idols and devils, and saying of those who have disbelieved: these are better guided as regards the way than the believers
Have you not seen those who were given a portion of the Book, who believe in false deities and evil powers, and say of unbelievers: "These are better guided than those who believe."
Do you see those to whom a share of the knowledge of the reality has been given? They believe in Jibt (an idol assumed to possess power) and Taghut (satanic forces) and tell the deniers of the reality, “They are on a path more righteous than the believers.”
Do you not see those who were given a portion of the Book having iman in idols and false gods and saying to those who are kafir, ´These people are better guided on their path than the muminun´?
Have you not regarded those who were given a share of the Book believing in idols and the Rebels and saying of the pagans: ‘These are better guided on the way than the faithful’
Do you not consider those who were given a portion of the Book, how they believe in any false deity and all manner of powers of evil (who institute patterns of faith and rule in defiance of God), and say about those (idolaters) who disbelieve that they are more rightly guided (in the way they follow) than those who believe
Have you not considered the case of those who were given a portion of the Scripture? They believe in nonsense things devoid of good and follow those who transgress, and they say of those who disbelieve, `These are better guided in the (right) way than those who believe (in Islam).
Hast thou not regarded those who were given a share of the Book believing in demons and idols, and saying to the unbelievers, 'These are more rightly guided on the way than the believers'
Have you not seen those who were given some benefit of the book believing in false gods (and superstition) and rebellious ones, and say about those who disbelieve: “These are more guided to the (right) way than the believers”?
Have you noticed how those who have got only a portion of the Divine Book believe in sorcery and magic? Such people then declare that disbelievers are better than the believers (The Jewish rabies had declared that the idol worshippers of the time were better than the Muslims!
Have you not turned Your vision to those who were given a portion of the Book? They believe in illusions and wrongdoing, and say to the unbelievers that they are better guided to the way than the believers
Have yousg not seen those who were given a share of the Scripture? They believe in superstition and false masters, and say of those who have denied, “These are better guided on the way than the ones who have believed.”
Do ye not see those to whom a portion of the Book has been given? They believe in Gibt and Taghut, and they say of those who misbelieve, 'These are better guided in the way than those who believe.
Did you not see those who received a portion of the Book, that they believe in idols and the devil, and say regarding the disbelievers that they are more rightly guided than the Muslims
Have you not seen those who are given a share from the book, they believe in the carved idols and in the evil transgressor and they say for those who disbelieve, “These are better guided in the way than those who believe.”
Hast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols, and say of those who believe not, these are more rightly directed in the way of truth, than they who believe on Mohammed
Do you not see those to whom a portion of the Book has been given? They believe in Gibt and Taghut (Idols and False Deities, vain things, sorcery, superstition), and they say of those who disbelieve, "These are better guided in the way than those wh
Have you not seen those to whom a portion of the Book was given believing in (the two statutes of Mecca) jibt and taghout and say to those who disbelieve: 'Those are more guided on the way than those who believe.
Hast thou not observed those to whom a part of the Scriptures hath been given? They believe in Djibt and Thagout, and say of the infidels, "These are guided in a batter path than those who hold the faith."
Have you not seen towards those who were given a portion of Al-Kitab? They develop faith in Jibt and Taghut (meaning all those, whether imaginary or real, who forge religious beliefs, customs, festivals, practices and rituals which are outside Allah’s Book) and say, concerning the disbelievers, they are better guided to the Path than those who have Believed
Hast thou not considered those who were given a share of the Book? They believe in false gods and false deities and they say to those who were ungrateful: These are better guided than those who believed in the way!
Have you not seen how some of those who were given a portion of the Book now believe in superstition and idols? [Are you aware that] they say to the unbelievers, “These are more rightly guided to the way than the believers”?
Have you not seen those who were given a portion of the Book? They believe in superstition and Taghut (forces of Satan) and say about the unbelievers that they are better guided to the Right Way than the believers
Have you not seen those to whom a portion of the Book was given? They believe in baseless superstitions and taghut (false deities), and say about the unbelievers that they are better guided than those who believe
Hast thou not seen those to whom a portion of the Book was given? They believe in sorcery and diviners and say of those who disbelieve: These are better guided in the path than those who believe
Did you not consider those who were given a portion from the book? They believe in idols and false deities and say about those who do not believe, "These (infidels) are better guided on the (right) way than those who believe."
Have you not seen how those to whom has been given an Edition of the Book believe in idols and false deities, and say of those who suppress the Truth that the latter are better guided in the path than those who believe
Have you not seen those who have been given a portion of (the revealed) Book? (In spite of that) they believe in idols and Satan. And about the disbelievers they say: ‘These (disbelievers) are better guided than the believers.
Did you not see those who were given a portion of the Scripture, they believe in witchcraft and evil, and they say to those who disbelieved: "You are better guided than those who believed the path."
Did you not see those who were given a portion of the Book, they believe in sorcery and evil, and they say to those who rejected: "You are better guided than those who believed the path."
Did you not note those who were given a portion of the Book, they believe in sorcery and evil, and they say to those who rejected: "You are better guided than those who believed the path."
Did you not see to those who were given a share from The Book , they believe with the idol/sorcery/sorcerer and the anything worshipped other than God/the devil , and they say to those who disbelieved: "Those (are) more guided from those who believed (by) a way/path."
Art thou not aware of those who, having been granted their share of the divine writ, [now] believe in baseless mysteries and in the powers of evil, and maintain that those who are bent on denying the truth are more surely guided than those who have attained to faith
Have you not regarded (how) the ones to whom was brought an assignment of the Book believe in Jibt and Taghut (Two idols that were worshiped by the pagan Arabs) and say to (the ones) who have disbelieved, "These are more (rightly) guided on the way than the ones who have believed."
Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and how they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe"
Have you seen how those who had been given a share of the Book believe in idols and Satan and who say, "The disbelievers are better guided than the believers"
Have you not seen those who have been given a share from the Book? They believe in Jibt and Taghut and say concerning those who disbelieve, .They are better guided in their way than those who believe
Have you not seen those who were given a portion of the ‘Scripture’? They believe in superstition and the mythological deities saying unto the ‘Polytheists’ that they are more rightly guided than those who adhere to Islamic monotheism.
Haven´t you seen those who were granted a portion of the scriptures? They believe in superstition and (they rally around) ´Taghut´ _ (entities and institutions aligned against Allah). Concerning the disbelievers, they say, "They are closer to the right path than the believers."
Have you not seen those who were given a portion of the Scripture? They believe in superstition and in the fabled gods, saying unto the Polytheists that they are more spiritually enlightened than those who adhere to absolute monotheism.
Have you not seen O Muhammad into the irreverent disposition of those who had their share of the Book and of divine knowledge -Ahl AL-Kitab- how they are strongly disposed to believe in falsehood rendering idolatrous worship to idols, priests, necromancers and to the Devil, and regard the infidels with admiration and consider them the guide - posts of faith when compared to those who took Providence their guide
Haven’t you seen those who were given a portion of the Book and they continue to believe in idols and false gods, saying to the disbelievers that they are more on the right track than the believers
Have you ˹O Prophet˺ not seen those who were given a portion of the Scriptures yet believe in idols and false gods and reassure the disbelievers that they are better guided than the believers?
What do you make of those who were given a portion of the book believing in magicians and fortune tellers and saying to those who reject (the truth) that they are better guided on a way than the believers?
Consider those to whom a portion of the Book was given. They believe in idols and false gods and say of the infidels: ‘These are better guided than those who believe.‘
Have you noted those who received a portion of the scripture, and how they believe in idolatry and false doctrine, then say, "The disbelievers are better guided than the believers?!"
Do you not see how those given a portion of the Book, now believe in idols and the powers of evil and maintain that those who are bent on denying the truth are more surely guided than those who are believers?
Do you not see how those given a portion of the Book now believe in idols and the powers of evil and maintain that those who are bent on denying the truth are more surely guided than those who are believers?
Have you not seen those who were given a share from the Book? They believe in superstition and the false gods, and say to those who disbelieved, “These are better guided in pathway than the believers.”
Have you not seent those who were given a portion of the Book? They believe in jibt (idol) and Taqut (false deities) and they say about the infidels: 'These are better guided on the way than those who have believed (in Islam) '
Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers.
Are you not aware of those who after receiving their share of the Book (Qur'an) believe in JIBT (baseless mysteries, magic, future-telling, astrology, clairvoyance, evil eye, good and bad omens, amulets, dreams and prophecies, palm-reading, soothsaying, superstitions of all kind, jinn-possession of people, exorcism, blowing verses and senseless words on people or in food and drink, counting names on rosaries) and they believe in TAGHOOT (the evil humans who try to play God with their tyranny or with their religious exploitation as priests and monks, mullahs and sufis of any religion)? And then they claim that they, the deniers (of the Qur'an) are better guided than the believers in the Book
Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe
Hast thou not seen those who were given a portion of the Book? They believe in evil objects and follow those who transgress, and they say of the disbelievers, `These are better guided in religion than those who believe.
Hast thou not considered those who were given a portion of the Book, who believe in idols and false deities, and say of those who disbelieve, “These are guided more rightly than those who believe.
Have you not taken a look at those who were given a portion of the Book? They believe in magic and evil, and say to the disbelievers that they are better guided in the (right) way than the believers
Did you notice those who were given a portion of the Scripture? They believe in superstition and oppressive powers, even saying to the disbelievers, “These are better guided on the path than the believers.”
Have you not considered those who were given a share of the Book? They believe in superstition and evil powers, and say of those who disbelieve, 'These are better guided on the way than the believers.'
Have you not observed those to whom was given a portion of the Book? They believe in idols and false deities, and say to skeptics they are better guided in a way than are those who believe.
Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, "These are better guided than the believers as to the way"
Do you not see those to whom a portion of the Book has been given? They believe in idols and false deities, and they say for those who disbelieve, 'These are better guided in the way than those who believe.'
Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers
Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ لَعَنَهُمُ ٱللَّهُۖ وَمَن یَلۡعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِیرًا ٥٢
Those are the ones God has rejected: you [Prophet] will not find anyone to help those God has rejected
They are those whom Allah has cursed, he whom Allah curses can find no helper
These are they whom Allah hath cursed; and whomsoever Allah curseth, for him thou shalt not find a helper
They are the ones who were cursed by God; and those who are cursed by God will have none to protect them
They are the ones whom Allah cursed (distanced from Himself). And whoever Allah curses, there is no one to help him!
Those are the ones Allah has cursed. And if someone is cursed by Allah you will not find any one to help him.
They are the ones whom Allah has cursed, and whomever Allah curses, you will never find any helper for him
Such are the ones whom God has excluded from His mercy, and he whom God excludes from His mercy, you shall never find one to help and save him
It is these whom Allah has deprived of His blessings, and he whom Allah deprives of His blessings, you will never find for him any helper
Those are they whom God has cursed; he whom God has cursed, thou wilt not find for him any helper
They are those whom God cursed them, and anyone cursed by God, you will never find a helper for him.
[Just for making such an unjust statement,] they have indeed earned the condemnation of God and those who are cursed by God can never find any one to help them
They are the people whom God has cursed, and those whom God has cursed, you will find that they have no one to help
Those are the ones whom Allah has cursed; and whomever Allah curses, you will find no supporter for him.
These are those whom God has cursed, and whom God has cursed no helper shall he find
It is they whom Allah has cursed; and for those whom Allah has cursed, you (Prophet Mohammed - peace and blessings be upon him) will never find any supporter
It is they whom Allah has cursed and whoever Allah curses, you will never find a helper for him.
Those are the men whom God hath cursed; and unto him whom God shall curse, thou shalt surely find no helper
These are those whom Allah has cursed, and whom Allah has cursed no helper shall he find
Those are they whom Allah has cursed and whosoever Allah has cursed, you will not find any helper for him
These are they whom God hath cursed: and for him whom God hath cursed, thou shalt by on means find a helper
They are those whom Allah has cursed and whom Allah curses, then you never find for him a helper
Those are those whom God cursed. And for whomever God curses, then, thou wilt not find a helper for him.
Allah has condemned them. You will find no helper for the one Allah has condemned.
Those are the ones whom Allah has cursed, and the one who is cursed by Allah can find no helper
Such are the ones whom Allah has cursed; and he whom Allah curses has none to come to his help
Those are they whom Allah has cursed. And whomever Allah curses, thou wilt not find a helper for him
Those are the persons whom Allah has cursed and he whom Allah curses, you will never find for him a helper.
Those are the people whom Allah has cursed. And you shall find none to help whomsoever Allah curses
These are the people whom Allah has cursed, and you will not find any helper at all for the one whom Allah curses
These are the ones whom God has cursed, and whoever God curses, you will not find for him a victor
These are the ones whom God has cursed, and whoever God curses, you will not find for him a victor.
These are the ones whom God has cursed, and whoever God curses, you will not find for him a victor.
Those, are those who God cursed/humiliated them, and whom God humiliates, so you will never find for him a victoriors/savior
It is they whom God has rejected: and he whom God rejects shall find none to succour him
Those are they whom Allah has cursed; and whomever Allah has cursed, then you will not find for him a ready vindicator
Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muhammad) wilt find for him no helper
God has condemned them. No one can help one who has been condemned by God
Those are the ones whom Allah has cursed, and the one whom Allah has cursed, for him you shall find no helper
They are ones whom Allâh has cursed. Thus, he whom Allâh has cursed will not find any helper for him.
Such are those whom Allah has cursed! You will not find any helper for the one cursed by Allah
These are the ones who have been cursed by Allâh. And whoever is cursed by Allâh, you will never find for him any helper.
These are they whom Allah has afflicted with such evils as indicate divine wrath and a malignant fate. He whom Allah has cursed shall find no one to afford him help
Allah has cursed them; and anyone Allah curses, you will find no helper for him
It is they who have been condemned by Allah. And whoever is condemned by Allah will have no helper.
Those are the ones Allah has cursed, and whom Allah curses, you will find no helper for him.
These are they whom God has cursed; and he who is cursed by God has none to help him
It is they who incurred GOD's condemnation, and whomever GOD condemns you will not find any helper for him
Those are the ones God has rejected. You [Prophet] will not find anyone to help those God has rejected.
Those are the ones God has rejected. You [Prophet] will not find anyone to help those God has rejected.
Those are they whom Allah has cursed. And whoever Allah curses, so you will not find for him a victory supporter.
These are they whom Allah has cursed, and whomever Allah curses, then you will not find any helper for him
These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him.
It is they whom Allah has rejected, and there is no one to help whom Allah rejects
Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him
Those are they whom ALLAH has cursed, and he whom ALLAH curses, thou shalt not find for him a helper
They are those whom God has cursed, and whomsoever God curses, thou wilt not find for him any helper
They are those whom Allah has cursed: And he whom Allah has cursed, you will not find, any helper for him
They are the ones whom God has cursed. Whomever God curses—you won’t find a helper for him.
Those are they whom God has cursed. Whomever God curses, you will find no savior for him
They are those whom God has cursed. And for those whom God has cursed you will not find help.
Those are the ones whom Allah has cursed; and he whom Allah curses - never will you find for him a helper
Those are the ones whom God has cursed, and whoever God has cursed, you will not find for him any helper.
They are (men) whom God hath cursed: And those whom God Hath cursed, thou wilt find, have no one to help
They are (men) whom Allah hath cursed: And those whom Allah Hath cursed, thou wilt find, have no one to help
أَمۡ لَهُمۡ نَصِیبࣱ مِّنَ ٱلۡمُلۡكِ فَإِذࣰا لَّا یُؤۡتُونَ ٱلنَّاسَ نَقِیرًا ٥٣
Do they have any share of what He possesses? If they did they would not give away so much as the groove of a date stone
or do they have a share in the dominion? Then they would not give people even a speck on the back of a date-stone.
Is theirs a portion of the dominion? In that case, they would not give the people a speck
Have they a share in the kingdom? (If they had,) they would never have given an iota to the people
Or have they a share of sovereignty? Had that been the case they would not have even given as much as a date seed to the people.
Or do they indeed really own a portion of Allah´s kingdom? In that case they do not give so much as a scrap to other people!
Or do they have a share in sovereignty? If so, they will not give the people [so much as] a speck on a date-stone
Or do they have a share in the sovereignty (ownership and dominion of the heavens and the earth, so that they claim some privileged position in God’s sight and a right to guidance, Prophethood, and rule on the earth)? If that were so, they would not give people even as much as (would fill) the groove of a date-stone
They have no share in the kingdom. If they had they would not give the people (even so much as) the little groove in a date-stone
Or have they a share in the Kingdom? If that is so, they do not give the people a single date-spot
Or do they have any share of the rule? In that case they will not give a tiny bit to the people.
Have they have any share in the Kingdom? [Indeed not for the simple reason that:] If they had any, they would have not shared an atom weight of it with the others
Do they have a share in control or power? Behold, they give nothing to their society
Or do they own a share of the dominion? Then they do not bring to mankind by as much as a groove in a date-stone.
Shall they have a portion of the kingdom? Why even then they would not give to men a jot
Do they have some share in the kingship?- if it were, they would not give to mankind even a single sesame
Or have they a share in the dominion? Then surely they will not give people even the skin of a date-stone.
Shall they have a part of the kingdom, since even then they would not bestow the smallest matter on men
Shall they have a portion of the kingdom? Why, even then they would not give to men a jot
Or, will they have a share in the Kingdom? If so, they will not give the people the pit mark of a date stone
Shall they have a share in the kingdom who would not bestow on their fellow men even the speck in a date stone
Is, for them, a share in the dominion? Then in that case they would not give mankind (even the measure of a) Naqira
Or share they in the dominion? Then, they give not humanity in the least.
Do they have a share in Allah’s sovereignty? In that case, they would not give to humanity [anything equal in value to] a speck on a date seed.
Do they have a share in the kingdom? If they had any share they would have not given other people equal to a speck on a date-stone
Have they any share in the dominion (of Allah)? Had that been so, they would never have granted people even as much as the speck on a date-stone
Or have they a share in the kingdom? But then they would not give to people even the speck on a date-stone
Or have they a share in the kingdom? Then in that case they would not have given (to other) people, even a speck on a date stone.
Or, do they have a share in the governance?h Then, in that case, they would give to others, not even a little bit
Have they any share in the kingdom? If so, they would not give (anything) to the people worth even a speck (because of their miserliness)
Or would they have a portion of the sovereignty If so, then they would not give the people a speck
Or would they have a portion of the sovereignty? If so, then they would not give the people a speck.
Or would they have a portion of the sovereignty? If so, then they would not give the people a speck.
Or for them (is) a share from the ownership/kingdom , so then they do not give the people (as little as) a peck in a seed/stone
Have they, perchance, a share in [God's] dominion? But [if they had], 1o, they would not give to other people as much as [would fill] the groove of a date-stone
Or even do they have an assignment in the Kingdom? Then, lo, they do not bring mankind even a groove in a datestone
Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date-stone
Even if they had a share in the Kingdom (Divine authority), they would not have given the smallest thing to anyone
Is it that they have a share in the kingdom? If so, they would give nothing to the people, not even to the measure of a tiny pit on the back of a date-stone
Or do they have a share in the Supremacy? Then in that case they would not give the people anything, not even speck on a date seed.
Do they have a share in the kingdom (of Allah)? Had it been so, they would not have granted people even a speck on a date-stone
Or have they a share in the Kingdom? If so, they would not give the people even a speck on a date seed.
Or did they go shares with Allah in His sovereignty over the universe! But if they did, they would never have bestowed on mankind even as little as the speck in a date stone; they cannot bear to see others invested with privileges
Or do they have a share in Allah’s sovereignty? If so, they would never give people even a tiny bit
Do they have control over shares of the kingdom? If so, they would not have given anyone so much as the speck on a date stone.
Or do they own a share in the kingdom; and if so, they wouldn´t give people the tiniest bit.
Will they have a share in sovereignty? If so, they will not give people so much as the speck on a date-stone
Do they own a share of the sovereignty? If they did, they would not give the people as much as a grain
Do they have a share in [God's] dominion? If they had this, they would not give away so much as the groove of a date seed.
Do they have a share in [God’s] dominion? If they had this, they would not give away so much as the groove of a date seed.
Or do they have a share from The Sovereignty? So, then they would not give the people a speck on date seed.
Or have they a share in the kingdom? Then in that case, they do not give even a speck to anybody!
Have they, perchance, a share in (God's) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone.
Do the people who make claims of divination and clairvoyance have a share in the Divine Kingdom? But if they did, they won't give humanity the speck on a date-stone. (4:124), (15:13)
Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone
Have they a share in the kingdom? Then they would not give men even so much as a the little hollow in the back of a date-stone
Or have they a share in sovereignty? If they did, they would not give men so much as the speck on a date stone
Or have they a share in dominion (or power)? Look! They do not give anything of value to their fellow men
Do they own a share of the sovereignty? If so, they wouldn’t give others even a speck.
Or do they own a share of the kingdom? Then they would not give people a speck
Have they a part in the Dominion? Well then, look- They give people nothing.
Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed
Or have they a share in the kingdom? And then they will not give mankind the dent on a date-seed.
Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men
Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men
أَمۡ یَحۡسُدُونَ ٱلنَّاسَ عَلَىٰ مَاۤ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۖ فَقَدۡ ءَاتَیۡنَاۤ ءَالَ إِبۡرَ ٰهِیمَ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَءَاتَیۡنَـٰهُم مُّلۡكًا عَظِیمࣰا ٥٤
Do they envy [other] people for the bounty God has granted them? We gave the descendants of Abraham the Scripture and wisdom- and We gave them a great kingdom
Or do they envy people (Muhammad and his followers) on whom Allah has given from His Bounty? Indeed We had already given family of Abraham the book, the wisdom, and gave them a great kingdom.
Or envy they the people on account of that which Allah hath vouchsafed unto them out of His grace! so, surely We vouchsafed unto the house of Ibrahim the Book and the wisdom and We vouchsafed unto them a mighty dominion
Are they so envious of others for what God has given them of His bounty? So We had given the Book and the Law to Abraham's family, and given them great dominion
Or are they unable to accept what Allah has given to them from His bounty and are envious? Indeed, we have given the knowledge of the reality and Wisdom (knowledge of sunnatullah) to the family of Abraham. We have given them a great sovereignty.
Or do they in fact envy other people for the bounty Allah has granted them? We gave the family of Ibrahim the Book and Wisdom, and We gave them an immense kingdom.
Or do they envy the people for what Allah has given them out of His grace? We have certainly given the progeny of Abraham the Book and wisdom, and We have given them a great sovereignty
Or do they envy others for what God granted them out of His grace and bounty? Yet We did grant the Family of Abraham (including the progeny of Ishmael proceeding from him, as well as that of Isaac) the Book and the Wisdom, and We granted them a mighty kingdom (in both the material and spiritual realm)
Or do they feel jealous of the people for which Allah has granted them out of His bounty and grace? (Let them remember) We surely gave the Children of Abraham the Scripture and the Wisdom, and We also gave them a grand kingdom
Or are they jealous of the people for the bounty that God has given them? Yet We gave the people of Abraham the Book and the Wisdom, and We gave them a mighty kingdom
Or are they jealous of people for what God gave them from His grace? We have given Abraham’s family the book and wisdom, and we gave them a great kingdom.
Why are they so jealous that God has showered other people (Mohammad and the Muslims) with His blessings [thus showing their racist attitude]? Did not God bless [them] the descendants of Abraham with the Scripture, wisdom and a great kingdom
Or do they envy people for what God has given them of His bounty? But We had already given the people of Abraham the Book, and the Wisdom, and conferred upon them a great kingdom
Or do they envy mankind for whatever Allah has brought them of His grace? For surely, We brought Abraham's folk the Scripture and wisdom, and We gave them a great dominion.
Do they envy man for what God has given of His grace? We have given to Abraham's people the Book and wisdom, and we have given them a mighty kingdom
Or do they envy people due to what Allah has given them from His grace? In that case, We bestowed the Book and the wisdom upon the family of Ibrahim (Abraham), and We gave them a great kingdom
Or do they envy people over that which Allah has given them from His bounty? We indeed have given the family of Abraham the book and the wisdom and We gave them a kingdom most magnificent.
Do they envy other men that which God of his bounty hath given them? We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom
Do they envy man for what Allah has given of His grace? We have given to the House of Abraham the Scripture and Wisdom, and we have given them a mighty kingdom
Or do they envy people for the Bounty Allah has given them? We gave the family of Abraham the Book and Wisdom, and a great kingdom
Envy they other men what God of his bounty hath given them? We gave of old the Scriptures and wisdom to the line of Abraham, and we gave them a grand kingdom
Or do they envy men for what Allah has given them out of His Bounty? Then, certainly, We delivered to the followers of Ibrahim Al-Kitab and Al-Hikmah and conferred upon them a great head of statedom
Are they jealous of humanity for what God gave them of His grace? Then, surely, We gave the people of Abraham the Book and wisdom and We gave them a sublime dominion.
Are they jealous of other people because of Allah’s bounty bestowed on them? Truly, We gave the Book and wisdom to Abraham’s children. We granted them a mighty kingdom.
Or do they envy other people because Allah has given them from His grace? If so, let them know that We did give the Book and Wisdom to the descendants of Abraham, and blessed them with a great kingdom
Do they envy others for the bounty that Allah has bestowed upon them? (Let them bear in mind that) We bestowed upon the house of Abraham the Book and Wis-dom, and We bestowed upon them a mighty dominion
Or do they envy the people for that which Allah has given them of His grace? But indeed We have given to Abraham’s children the Book and the Wisdom, and We have given them a grand kingdom
Or are they jealous of the people on account of that which Allah has given them from His grace? Then We indeed gave to the family (progeny) of Ibrahim, the book and the wisdom, and We gave them a great kingdom. We gave them a great kingdom.
Or do they envy the others for what Allah has given them of His Favour? And, surely, We had given to children of Abraham the Book and the Wisdom, and We had given them a great territory to govern
Do they (the Jews) feel jealous of the people because of (the blessings) which Allah has conferred upon them of His bounty? So, surely, We have given the family of Ibrahim (Abraham) the Book and wisdom, and We also granted them a great kingdom
Or do they envy the people for what God has given them of His bounty We have given the descendants of Abraham the Scripture and the wisdom; We have given them a great kingship
Or do they envy the people for what God has given them of His bounty? We have given the descendants of Abraham the Book and the wisdom; We have given them a great kingship.
Or do they envy the people for what God has given them of His bounty? We have given the descendants of Abraham the Book and the wisdom; We have given them a great kingship.
Or do they envy the people with jealousy on what God gave them, from His grace/favour/blessing, so We had given Abraham's family The Book , and the wisdom, and We gave them a great ownership/kingdom
Do they, perchance, envy other people for what God has granted them out of His bounty? But then, We did grant revelation and wisdom unto the House of Abraham, and We did bestow on them a mighty dominion
Or even do they envy mankind (i.e. Muhammad and the believers) for whatever Allah has brought them of His Grace? Then We have brought the house of Ibrahim (Abraham) the Book and (the) Wisdom, and We have brought them a magnificent Kingdom
Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom
Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom
Or, is it that they are jealous of people over what Allah has given them of His bounty, while We have given to the House of Ibrahim the Book and the wisdom, and We have given to them a great kingdom
Or do they envy the people for what Allâh has given them of His Bounty? Indeed, We gave to the children of ‘Abraham’ the ‘Scripture’ and wisdom, giving them a mighty kingdom.
Are they envious of mankind, because of what Allah granted them by His grace? We did bestow upon the descendants of Ibraheem the book and the wisdom, and We granted them a mighty empire
Or do they envy the people for what Allâh has given them of His Bounty? Indeed, We gave to the children of Abraham the Scripture and wisdom, along with a mighty kingdom.
Or do they envy people and regard their divine-given privileges with discontent! But We bestowed on Ibrahim (Abraham) and his family the divine prerogative of Prophethood, the Book and the wisdom that go with it and privileged them with sovereignty and a great kingdom
Or do they envy other people for what Allah has given them from His grace? We gave Ibrahim’s family the Book, wisdom, and a vast country to rule over.
Or do they envy the people for Allah’s bounties? Indeed, We have given the descendants of Abraham the Book and wisdom, along with great authority.
Or do they envy people for what Allah has given them from His favours? We gave the family of Ibrahim (Abraham) the book and the wisdom and gave them a mighty kingdom.
Or do they envy others what God has of His bounty given them? We gave Abraham‘s descendants the Book and wisdom, and an illustrious kingdom
Are they envious of the people because GOD has showered them with His blessings? We have given Abraham's family the scripture, and wisdom; we granted them a great authority.
Do they envy the favor God has granted to other people? We gave the descendants of Abraham the Book and Wisdom and we gave them a great kingdom,
Do they envy the favor God has granted to other people? We gave the descendants of Abraham the Book and Wisdom, and we gave them a great kingdom
Or do they envy the people upon what Allah has given them among His bounty? So We have already given Abraham’s folk, the Book and the wisdom, and We have given them great Sovereignty.
Or, do they (the Jews) envy people for that which Allah has given them of His grace? But indeed We have given to Abraham's children the Book and the Wisdom and We have given them a grand kingdom.
Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.
Or do they envy other people whom Allah has given of His Bounty? But, Allah does not favor any nation arbitrarily. He is the Lord of all humanity (114:1). We gave the Children of Abraham the Scripture, the Law and Wisdom, and We gave them a great kingdom
Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom
Or do they envy men for what ALLAH has given them out of HIS bounty? If that is so, surely, WE gave the children of Abraham the Book and wisdom and WE gave them a great kingdom
Or do they envy men on account of what God has given them of His Bounty? We gave the House of Abraham the Book and Wisdom, and We granted them a mighty sovereignty
Or do they envy Mankind for what Allah has given them of His bounty? Then We had already given to the family of Ibrahim (Abraham) the Book and Wisdom, and conferred upon them a great kingdom
Or do they envy people for what God has granted them from His bounty? We gave the family of Abraham the Scripture, wisdom, and a grand kingdom.
Or do they envy the people for what God has given them of His grace? We have given the family of Abraham the Book and wisdom, and We have given them a great kingdom
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Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom
Or do they envy mankind for what God has given them of His grace? And certainly, We gave the family of Abraham the Book and the wisdom, and We gave them a great kingdom.
Or do they envy mankind for what God hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom
Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom
فَمِنۡهُم مَّنۡ ءَامَنَ بِهِۦ وَمِنۡهُم مَّن صَدَّ عَنۡهُۚ وَكَفَىٰ بِجَهَنَّمَ سَعِیرًا ٥٥
but some of them believed in it and some turned away from it. Hell blazes fiercely enough
Of them who believed in him (Muhammad), and of them were some who turned away their faces from him. Hell is sufficient for a blaze.
Then of them were some who believed therein, and of them were some who turned aside therefrom, and Hell -will suffice as a Flame
Then some of them believed in it, and some turned away from it; yet sufficient is Hell, the flaming Fire
Some of them believed in what he had, and some denied. Sufficient is the fire of hell (internal and external suffering) for them.
Some of them have iman in him, and some bar access to him. Hell will suffice as a Searing Blaze!
Of them are some who believe in him, and of them are some who deter [others] from him; and hell suffices for a blaze
Among them (those belonging to Abraham’s progeny) have been and are such as truly believe in him (and therefore they believe in Muhammad who has the best claim to a relationship with Abraham, and believe in the Qur’an revealed to him), and among them are such as bar people from him (like some from among those who were given the Book before). (For the latter) Hell suffices for a blaze
There are some among them who believe in it (- the Qur'an) and there are others among them who turn away from it, and Gehenna shall suffice for burning (those who turn away)
And some of them there are that believe, and some of them that bar from it; Gehenna suffices for a Blaze
Some of them believed in him, and some of them turned away from him and burning fire of hell is enough (for them).
Some of them have believed [in God’s revelations in Qur’an] and the rest turned their back. The Hellfire is enough of a punishment for the latter
Some of them believed, and some of them turned their faces from him. And enough is hell for a burning fire
Then, of them there were those who attained faith in him, and of them were those who barred from him. And sufficient is Hell as a blaze.
And of them are some who believe therein, and of them are some who turn from it, but Hell is flaming enough for them
So some of them believed in it and some of them turned away from it; and sufficient is hell, a blazing fire
But among them are those who believe in it and among them are those who turned away from it and the hell suffices as a blazing fire.
There is of them who believeth on Him; and there is of them who turneth aside from Him: But the raging fire of hell is a sufficient punishment
And of them are some who believe therein, and of them are some who turn from it, but Hell is flaming enough for them
There are some of them who believed in him (Prophet Muhammad), and some of them that bar from it, and Gehenna (Hell) is sufficient for a Blaze
- Some of them believe on the prophet and some turn aside from him: - the flame of Hell is their sufficing punishment
Then out of them (who were given Al-Kitab is) that who Believed in this (Al-Kitab rebrought in its Original) and out of them (is also) that who detached link with it. And enough is Hell as a blazing Fire
Then, among them are some who believed in him and among them are some who barred him. And hell sufficed for a blaze.
Among them are believers and some who have rejected [the faith]. Hell is sufficient as a blazing fire.
But some of them believed in it and some turned away. Sufficient is hell to burn those who turned away
whereupon some of them believed, and others turned away. (Those who turn away), Hell suffices for a blaze
So of them is he who believes in him, and of them is he who turns away from him. And Hell is sufficient to burn
So among them were (some) who believed in it and among them were (others) who turned away from it, and hell is sufficient for (their) burning.
Then there were those among them who believed in him, and those among them who turned away from him. And Hell is sufficient Inferno
So, some of them believed in it and some turned away from it, and enough is the blazing Fire of Hell (for those who turn away)
Some of them believed in it, and some of them turned from it. In Hell will be enough flames
Some of them believed in it, and some of them turned away from it. In Hell will be enough flames.
Some of them believed in it, and some of them turned away from it. In Hell will be enough flames.
So from them who believed with (in) Him, and from them who prevented/obstructed from Him, and enough with Hell blazing
and among them are such as [truly] believe in him, and among them are such as have turned away from him. And nothing could be as burning as [the fire of] hell
Then of them there were (some) who believed therein, and there were (some) who barred from it; and Hell suffices for a Blaze
And of them were (some) who believed therein and of them were (some) who turned away from it. Hell is sufficient for (their) burning
Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment
So, there were some among them who believed in it, and there were others among them who turned away from it. Enough (for the latter) is Jahannam, a fire ablaze
Of them were some who believed in him, and of them were some who turned away from him. Thus, Hellfire is an adequate abode for them.
Among the descendants of Ibraheem are some who believe in him. Indeed, the blazing inferno of hell shall suffice for those who reject and turn away
Yet some believed in him while others walked away from him. And Gehenna is sufficient as a torment!
And among those to whom Ibrahim was sent, were some who recognized him and gave credence. to his faith, and others who declined to accept him. And enough is Hell to lay claim to those infidels to infuriate its blazes
Some of them believe in the Prophet, and others block the way to him. Hell, with its blazing fire will be enough for them
Yet some believed in him while others turned away from him. Hell is sufficient as a torment!
And amongst them there is he who believes in Him and amongst them there is he who turns away from Him, and hell is sufficient as a fire.
Some among them believe in him,¹ but others reject him. Sufficient scourge is the fire of Hell
Some of them believed therein, and some of them repelled therefrom; Hell is the only just retribution for these.
and some of them believed in him yet some of them turned away from him. Nothing could be as blazing as Hell.
and some of them believed in him , yet some of them turned away from him. Nothing could be as blazing as Hell.
So, among them whoever believed with it, and among them whoever was hindered about it. And Gohanam (Hell) is sufficient as a blaze.
So, of them were (some) who believed in it, and of them were (some) who barred from it, and sufficient (to punish them) is the Blazing Fire (of Hell)
Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell.
Some of the Children of Abraham have attained belief in the Prophet while others turn away from him. And enough is Hell for a burning fire
So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn
And of them were some who believed in him; and of them were others who turned away from him. And sufficient for them as punishment is the blazing fire of Hell
Among them are those who believe in him, and among them are those who turn away from him. And Hell suffices as a blazing flame
Some of them believed in it, and some of them turned their faces from it: And enough is Hell for burning them
Some of them believed in it, while others held back from it. Hell is a sufficient inferno.
Among them are those who believed in it, and among them are those who held back from it. Hell is a sufficient Inferno
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And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze
Then of them is he who believed in it, and of them is he who turned away from it. And Hell sufficed for a blaze.
Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire
Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire
إِنَّ ٱلَّذِینَ كَفَرُوا۟ بِءَایَـٰتِنَا سَوۡفَ نُصۡلِیهِمۡ نَارࣰا كُلَّمَا نَضِجَتۡ جُلُودُهُم بَدَّلۡنَـٰهُمۡ جُلُودًا غَیۡرَهَا لِیَذُوقُوا۟ ٱلۡعَذَابَۗ إِنَّ ٱللَّهَ كَانَ عَزِیزًا حَكِیمࣰا ٥٦
We shall send those who reject Our revelations to the Fire. When their skins have been burned away, We shall replace them with new ones so that they may continue to feel the pain: God is mighty and wise
Surely! Those who rejected Our Verses, We shall burn them in fire. As often as their skins are burnt out, We shall change them for other skins so that they may taste the punishment. Truly, Allah is Mighty, All-Wise.
Verily those who disbelieve in Our revelations, presently We shall roast them into Fire. So oft as their skins are cooked We shall change them for other skins, so that they may keep on tasting the torment verily Allah is ever Mighty, Wise
And those who disbelieve Our revelations shall be cast into Hell; and when their skin is burnt up and singed, We shall give them a new coat that they may go on tasting the agony of punishment, for God is all-mighty and all-wise
Indeed, We will burn those who deny our signs (the manifestation of the Names in their essence) in the fire. So they may taste the suffering more, every time their skins are burnt (due to their external attachments) we will replace them with new skins (externality). Surely Allah is the Aziz, the Hakim.
As for those who reject Our Signs, We will roast them in a Fire. Every time their skins are burned off, We will replace them with new skins so that they can taste the punishment. Allah is Almighty, All-Wise.
Indeed those who defy Our signs, We shall soon make them enter a Fire: as often as their skins become scorched, We shall replace them with other skins, so that they may taste the punishment. Indeed Allah is all-mighty, all-wise
Those who (knowingly) conceal and reject Our Revelations, We will land them in a Fire to roast there. Every time their skins are burnt off, We will replace them with other skins, that they may taste the punishment. Assuredly, God is All-Glorious with irresistible might, and All-Wise
We shall soon cast into Fire all those who deny Our Messages. As often as their skins are burnt up We will replace them with other (new) skins that they may (continually) taste (agony of) punishment. Surely, Allah is All-Mighty, All-Wise
Surely those who disbelieve in Our signs -- We shall certainly roast them at a Fire; as often as their skins are wholly burned, We shall give them in exchange other skins, that they may taste the chastisement. Surely God is All-mighty, All-wise
Those who disbelieve in Our signs, We will enter (and burn) them in fire, every time their skins are roasted, We replace their skins with another skin so that they taste the punishment. God is powerful and wise.
Those who reject My revelations will soon be cast into the Fire [and stay there long enough till] their skins completely burn. They will then grow a new layer of skin to be subject to the same torture [again and again.] God is indeed Almighty and the Most Wise [and knows what He is doing.]
Those who reject our signs, We will soon cast into the fire. As often as their skin is roasted through, We will change them for fresh skin, that they may taste the penalty. For God is Exalted in Power, the Wise
Indeed, those who have denied Our signs—We will roast them in a fire. Every time their skins are roasted through, We will replace them with other skins so that they may (continue to) taste the punishment. Indeed, Allah has always been Almighty, All-Wise.
Verily, those who disbelieve in our signs, we will broil them with fire; whenever their skins are well done, then we will change them for other skins, that they may taste the torment. Verily, God is glorious and wise
We shall soon put those who disbelieve in Our signs into the fire; whenever their skins are cooked (fully burnt) We shall change them for new skins so they may taste the punishment (again and again); indeed Allah is Almighty, Wise
Truly those who disbelieve in Our signs, in time We will make them burn in a fire. Every time that their skins get cooked, We will replace them with another skin so that they may taste the punishment. Truly Allah indeed is All-mighty, All-wise.
Verily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for God is mighty and wise
Verily, those who disbelieve in Our signs, We will broil them with Fire; whenever their skins are well done, then We will change them for fresh skins, that they may taste the torment. Verily, Allah is Mighty and Wise
Those who disbelieve Our verses We will roast them in a Fire! As often as their skins are cooked, We exchange their skin with another, in order that they taste the punishment. Surely, Allah is Mighty, the Wise
Those who disbelieve our signs we will in the end cast into the fire: so oft as their skins shall be well burnt, we will change them for fresh skins, that they may taste the torment. Verily God is Mighty, Wise
Surely those who have disbelieved in Our Ayaat, soon We shall cast them in Fire. Every time their skins got fully roasted, we changed them in other than that (already roasted) so that they may (continue to) taste the punishment. Truly, Allah is All-Dominant, All-Wise
Truly, those who were ungrateful for Our signs, We will scorch them in a fire. As often as their skins were wholly burned, We will substitute with other skins so that they will experience the punishment. Truly, God had been Almighty, Wise.
Truly, as for those who do not believe in Our signs, We will burn them in a fire. Every time their skins are roasted, We will give them new skins to keep them enduring the punishment. Truly, Allah is Victorious, Perfectly Wise.
Those who rejected Our revelations will soon be thrown into the Fire. No sooner will their skins be burnt out than We shall replace their skins, so that they may taste the real torment. Allah is Mighty, Wise
Surely We shall cast those who reject Our signs into the Fire; and as often as their skins are burnt out, We shall give them other skins in exchange that they may fully taste the chastisement. Surely Allah is All-Mighty, All-Wise
Those who disbelieve in Our Messages, we shall make them enter Fire. As often as their skins are burned, We shall change them for other skins, that they may taste the chastisement. Surely Allah is ever Mighty, Wise
Those who do not believe in Our signs, We will certainly make them enter the fire, as their skins are thoroughly burned, We will change them for other (new) skins that they may taste the punishment, Allah is certainly Mighty, Wise.
Indeed, We shall burn those who suppress the Truth in regard to Our Verses/Signs, in fire. Whenever their skins get fully burnt, We shall replace them with other skins, so that they may go on tasting the punishment. Allah indeed is Omnipotent, Wise
Surely, those who disbelieved in Our Revelations, We shall soon hurl them into the Fire (of Hell). When their skins are burnt off, We shall replace them with other skins so that they may taste the torment (continually). Surely, Allah is Almighty, Most Wise
Those who have rejected Our signs, We will admit them to a Fire. Every time their skins are cooked, We replace them with other skin that they may taste the retribution. God is Noble, Wise
Those who have rejected Our revelations, We will admit them to a Fire. Every time their skins are cooked, We replace them with other skins that they may taste the retribution. God is Noble, Wise.
Those who have rejected Our revelations, We will admit them to a Fire. Every time their skins are cooked, We replace them with other skins that they may taste the retribution. God is Noble, Wise.
That those who disbelieved, with Our verses , We will roast them (in) a fire, whenever their skins were done/cooked (burnt), We replaced/substituted them (with) skins other than it, to taste/experience the torture, that God was/is glorious/mighty , wise/judicious
for, verily, those who are bent on denying the truth of Our messages We shall, in time, cause to endure fire: [and] every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full] Verily, God is almighty, wise
Surely the ones who have disbelieved in Our signs, We will eventually roast them at a Fire; whenever their skins are maturated, (Literally: ripened) We give them in exchange other skins that they may taste the torment. Surely Allah has been Ever-Mighty, Ever-Wise
Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise
We will make the rejectors of Our revelations suffer in hell fire. As soon as the fire destroys their skins, We will give them new skins so that they may suffer more of the torment. God is Majestic and All-wise
Those who have disbelieved in Our verses, We shall certainly make them enter a fire. Whenever their skins are burnt out, We shall give them other skins in their place, so that they may taste the punishment. Surely, Allah is All-Mighty, All-Wise
Indeed, those who give no credence to our ‘Revelations’, We will burn them in Fire. Whenever their skins are roasted, We will change them for other skins, so that they may taste the punishment. Indeed, Allâh is All-Mighty, All-Wise.
Of course, We will soon let those who reject Our revelations, burn in the fire of hell. As often as their hide burns (to a char), We will replace it with a new skin for them, so they may taste the torment (all over again). Allah is the Almighty, the all-Wise
We shall cast into the (Eternal) Fire all those who voluntarily and consciously refuse to yield to the Revelation Knowledge which We have revealed. As often as their skins are burnt completely, We shall replace them with fresh skins so that they may (eternally) taste the punishment (of the burning). Most assuredly Allâh is Almighty, All-Wise.
Those who deny Our revelations and refuse to recognize Our signs serving to demonstrate divine, Omnipotence and Authority shall be put to torture; We will expose them to the protracted and dreadful conflagration. As often as their skins* are consumed, We replace them with new skins so that they taste the merciless but just punishment. Indeed Allah has always been Qadirun (Omnipotent) and Hakimun
Those who deny Our signs will soon roast in Fire. Whenever their skin falls off, We will replace it with fresh skin so they may taste the torment. Allah is Almighty, Wise
Surely those who reject Our signs, We will cast them into the Fire. Whenever their skin is burnt completely, We will replace it so they will ˹constantly˺ taste the punishment. Indeed, Allah is Almighty, All-Wise.
Those who reject Our signs, We will burn them in fire; each time their skins are cooked, We will replace them with different skins for them so they taste the punishment. Allah is mighty and wise.
Those that deny Our revelations We will burn in fire. No sooner will their skins be consumed than We shall give them other skins, so that they may taste the torment. Surely God is mighty and wise
Surely, those who disbelieve in our revelations, we will condemn them to the hellfire. Whenever their skins are burnt, we will give them new skins. Thus, they will suffer continuously. GOD is Almighty, Most Wise.
Those who are bent on denying Our messages will endure fire: [and] every time their skin burns off We will replace it with new skin so that they may perpetually suffer. God is mighty and wise.
Those who are bent on denying Our messages will endure fire: [and] every time their skin burns off We will replace it with new skin so that they may perpetually suffer. God is Revered and wise.
Surely, those who disbelieved with Our verses, We will flame them in a Fire. Whenever their skins ripened, We will replace them with other skins to taste the torment. Surely, Allah is ever Mighty, Wise.
Verily those who disbelieved in Our Signs, soon We will cast them into Fire so oft as their skins shall be burnt We will change them for other skins, that they may taste the torment. Surely Allah is the Mighty, the Wise.
Those who disbelieve in Our revelations We shall, in time, cause them to endure fire: every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full]. God is indeed Almighty, Wise.
Those who are rejecting Our Revelations and opposing the establishment of the Divine System, will soon burn in the agony of defeat. If they come with renewed preparation they will taste further chastisement. Allah is Almighty, Wise
(As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise
Those who disbelieve in Our Signs, We shall soon cause them to enter Fire. As often as their skins are burnt up, WE shall give them in exchange other skins that they may continue to taste the punishment. Surely, ALLAH is Mighty and Wise
Those who disbelieve in Our signs, We shall surely cause them to burn in a Fire. As often as their skins are consumed, We shall replace them with other skins, that they may taste the punishment. Truly God is Mighty, Wise
Surely, those who reject Our Signs, We shall soon throw (them) into the Fire: As often as their skins are roasted through, We shall change them for fresh skins, that they may taste the Penalty: Truly, Allah is Almighty (Aziz), All Wise (Hakeem)
Those who disbelieve in Our verses, We will scorch them in a Fire. Every time their skins are roasted through, We substitute them with new skins so they may taste the punishment. Indeed, God is ever Exalted in Might and Wise.
Those who reject Our revelations—We will scorch them in a Fire. Every time their skins are cooked, We will replace them with other skins, so they will experience the suffering. God is Most Powerful, Most Wise
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Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise
Indeed, those who disbelieve in Our signs, soon We will broil them with fire; whenever their skins are well done, We will change them for other skins, that they may taste the punishment. Indeed, God is mighty, wise.
Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for God is Exalted in Power, Wise
Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise
وَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَنُدۡخِلُهُمۡ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَاۤ أَبَدࣰاۖ لَّهُمۡ فِیهَاۤ أَزۡوَ ٰجࣱ مُّطَهَّرَةࣱۖ وَنُدۡخِلُهُمۡ ظِلࣰّا ظَلِیلًا ٥٧
As for those who believe and do good deeds, We shall admit them into Gardens graced with flow-ing streams and there they will remain forever. They will have pure spouses there, and We shall admit them into cool refreshing shade
Those who believe and do good deeds, We shall admit them to gardens under which rivers flow (Paradise), abide in it forever. For them will have purified spouses, We shall admit them to shades wide and ever deepening.
And those who believe and work righteous works, anon We shall cause them to enter the Gardens whereunder rivers flow as abiders therein for ever. For them shall be spouses purified, and We shall cause them to enter a sheltering shade
But those who believe and do good deeds We shall admit into gardens with streams of running water, where they will abide for ever, with fairest of companions and coolest of shades
As for those who believe and do as their faith requires, We will admit them to Paradises underneath which rivers flow. Forever they will abide therein. There they will have partners, purified (from satanic traits). We will place them in the shade of shades (an environment far from any burning or discomforting condition).
But as for those who have iman and do right actions, We will admit them into Gardens with rivers flowing under them, remaining in them timelessly, for ever and ever. In them they will have spouses of perfect purity and We will admit them into cool, refreshing shade.
As for those who have faith and do righteous deeds, We shall admit them into gardens with streams running in them, to remain in them forever. In it there will be chaste mates for them, and We shall admit them into a deep shade
But those who believe and do good, righteous deeds, We will admit them into the Gardens through which rivers flow, therein abiding for ever. Therein for them will be spouses purified, and We will admit them to an all-protecting shade (ease and contentment)
And those who believe and do righteous deeds We shall certainly admit them to Gardens served with running streams. They shall abide therein for ever. There shall be for them (to keep their company) therein, (spiritually and physically) purified companions, and We shall admit them to (a place of) thick and pleasant shades (of Our mercy and protection)
And those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling forever and ever; therein for them shall be spouses purified, and We shall admit them to a shelter of plenteous shade
And those who believe and do good, We are going to admit them into gardens which rivers flow through them, remaining in there forever and ever. They have pure spouses in there, and We admit them into abundant shade.
As to those who choose to believe and do good deeds, they will be admitted into the Gardens [of Paradise] beneath which the canals flow and they will live therein forever. They will have pure wives and enjoy the pleasant shades [of its trees.]
But those who believe, and do deeds of righteousness, We will soon admit to gardens with rivers flowing beneath, their eternal home. There they will have companions refined. We will admit them to shade, ever-widening
But those who have attained faith and have done righteous deeds—We will enter them into Gardens beneath which rivers flow, abiding therein forever; for them in it are cleansed spouses, and We will admit them into an ever-shading shade.
But those who believe and do aright, we will make them enter gardens beneath which rivers flow, and they shall dwell therein for ever and aye, for them therein are pure wives, and we will make them enter into a shady shade
And those who believed and did good deeds, We shall soon admit them into Gardens beneath which rivers flow - abiding in it forever; in it for them are pure wives - and We shall admit them into places of plentiful shade
And as for those who believe and work the righteous deeds, We will soon make them enter into gardens beneath which the rivers flow to abide therein forever. For them therein will be spouses that are pure and We will make them enter under a shade most ample.
But those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain for ever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades
But those who believe and do right, We will make them enter gardens beneath which rivers flow, and they shall dwell therein for ever. For them therein are pure companions; We will admit into a shades, cool and deep
As for those who believe and do good works, We shall admit them to Gardens underneath which rivers flow, they are there for eternity, and for them purified spouses. And We shall admit them into plenteous shade
But as for those who have believed, and done the things that are right, we will bring being them into gardens 'neath which the rivers flow therein to abide eternally; - therein shall they have wives of stainless purity: and we will bring them into aye - shadowing shades
And those who have Believed and did righteous acts, soon We shall admit them to Gardens — flow under them rivers — dwellers therein forever. For them, therein, (are) companions, cleansed and purified; and We shall admit them to a shade, shaded repeatedly
And those who believed and did as the ones in accord with morality, We will cause them to enter into Gardens beneath which rivers run, ones who will dwell in them forever, eternally. For them in it will be purified spouses. And We will cause them to enter into plenteous shady shadow.
As for those who believe and perform righteous deeds, We will admit them to an eternal home of gardens nourished by underground rivers. They will have pure, holy companions. We will admit them to deep, cool shade.
As for those who believe and do righteous deeds, We shall admit them to gardens beneath which rivers flow wherein they will live for ever. Therein they will have chaste spouses, and We shall provide them with cool thick shade
And those who believe and do good deeds, We shall cause them to enter the Gardens beneath which rivers flow. There they shall abide for ever. There they shall have spouses purified and there We shall cause them to enter a shelter with plenteous shade
And those who believe and do good deeds, We shall make them enter Gardens wherein flow rivers, to abide in them for ever. For them therein are pure companions and We shall make them enter a pleasant shade
And those who believe and do righteous works We will make them enter the gardens beneath which rivers flow, they will stay therein for ever, for them there will be clean mates therein and We will make them enter a shady shade.
And those who believe and do good deeds, We shall make them enter gardens with rivers flowing underneath, to abide therein for ever. For them shall there be mates pure, and We shall admit them into cool everlasting shade
Those who believe and assiduously perform pious acts, We shall admit them to Gardens beneath which streams flow. They will live there forever. Therein will be pure spouses for them. And We shall admit them into plenteous, deep shades
And those who believe and do good, We will admit them to gardens with rivers flowing beneath, eternally they abide therein, in it they will have pure spouses, and We will admit them to a vast shade
And those who believe and do good, We will admit them to estates with rivers flowing beneath them; abiding therein eternally, in it they will have pure mates, and We will admit them to a vast shade.
And those who believe and do good, We will admit them to estates with rivers flowing beneath them; abiding therein eternally, in it they will have pure mates, and We will admit them to a vast shade.
And those who believed and did/made the correct/righteous deeds, We will enter them treed gardens, the rivers flow from beneath it, (they are) immortally/eternally in it, for them in it (are) purified spouses, and We enter them (in) shade, continuous/permanent shade
But those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time; there shall they have spouses pure: and [thus] We shall bring them unto happiness abounding
And (the ones) who have believed and done deeds of righteousness, We will soon cause them to enter Gardens from beneath which Rivers run, eternally (abiding) therein forever; they have therein purified spouses and We cause them therein plenteous shade (literally: a very shady shade)
And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow - to dwell therein for ever; there for them are pure companions - and We shall make them enter plenteous shade
We will admit the righteously striving believers into the gardens wherein streams flow. They will live therein forever in a cool shade with their pure spouses
As for those who have believed and have done good deeds, We shall admit them to gardens beneath which rivers flow, where they will live forever. For them there are wives purified. We shall admit them to an umbrageous shade
Those who adhere firmly to Islamic monotheism, and do righteous acts ( in this ‘worldly life’), We will admit them into gardens with rivers flowing beneath. They will abide therein. They will have therein purified spouses. And We will admit them into a cool shade.
We will soon admit into paradise _ through which run the rivers _ all those who believe and do the righteous deeds. There, they shall live forever. There, they shall have the chaste and immaculate spouses. We will usher them into a lavishly diffuse and dense shade
Those who live by Faith and strive to do righteous acts, We will admit them into Gardens with rivers flowing beneath to abide therein. They will have therein purified spouses. And We will admit them into a cool shade.
But those who believed with hearts impressed with the image of religious and spiritual virtues and deeds with wisdom and piety shall be recipients of Allah's mercy and. blessings. We will welcome them into gardens beneath which rivers flow wherein they will have passed through nature to Eternity. They shall be companioned with mates of their design, pure, chaste and holy, fellows of their piety, and shall be overshadowed with Allah's gracious wing affording security and protection while they experience, with great delight, the promised eternal bliss
As for those who believe and do righteous deeds, We will take them to gardens under which rivers flow, living in them forever; there they’ll have pure spouses, and We’ll let them enter the cool shade
As for those who believe and do good, We will admit them into Gardens under which rivers flow, to stay there for ever and ever. There they will have pure spouses, and We will place them under a vast shade.
And those who believe and do good work, We will enter them into gardens through which rivers flow where they will remain forever, they have purified partners there and We will shade them with (abundant) shade,
As for those that believe and do good works, We shall admit them into Gardens watered by running brooks, wherein, wedded to chaste spouses, shall they abide for ever. To a cool shade shall We admit them
As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams; they abide therein forever. They will have pure spouses therein. We will admit them into a blissful shade.
As for those who believe and do righteous deeds, We will bring them into Gardens with flowing rivers and they will live there eternally. They will have pure spouses there, and We will give them abundant shade.
As for those who believe and do righteous deeds, We will bring them into Gardens with flowing rivers, and they will live there eternally. They will have pure spouses there, and We will give them abundant shade.
And those who believed and worked the righteous deeds, We will enter them into paradises beneath which the rivers are running, immortals therein forever. For them therein purified spouses, and We enter them shadily, shade.
And (as for) those who believe and do good deeds, We will admit them into gardens beneath which rivers flow - therein shall they abide forever; for them are pure companions - and We will make them enter a dense shade.
but those who believe and do righteous deeds We shall admit into gardens through which running waters flow, where they shall abide beyond the count of time. There they shall have pure spouses, and We shall admit them into a cool, dense shade.
Those who attain belief and translate their belief into action by helping people thus creating balance in the society, We shall soon admit them to the Gardens underneath which rivers flow. They will dwell therein forever. For them are virtuous companions, and We shall make them enter the pleasing shadows of Our Grace
And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade
And those who believe and do good works. WE shall make them enter Gardens through which streams flow, to abide therein for ever; therein shall they have pure spouses, and WE shall admit them to a place of plenteous shade
But for those who believe and perform righteous deeds, We shall cause them to enter Gardens with rivers running below, abiding therein forever. There they shall have spouses made pure, and We shall cause them to enter plenteous shade
But those who believe and act righteously, We shall soon admit to Gardens, with rivers flowing beneath— Their eternal home: In there shall they have pure and holy companions: We shall admit them to shades, cool and ever deepening
As for those who believe and do righteous deeds—We will admit them into gardens through which rivers flow, where they will abide forever. There, they will have purified spouses, and We will admit them into abundant shade.
As for those who believe and do good deeds, We will admit them into Gardens beneath which rivers flow, abiding therein forever. They will have purified spouses therein, and We will admit them into a shady shade
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But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade
And those who believe and do good works, We will make them enter gardens beneath which the rivers flow, therein dwelling forever, for them therein are pure spouses, and We will make them enter into a shady shade.
But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening
But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening
۞ إِنَّ ٱللَّهَ یَأۡمُرُكُمۡ أَن تُؤَدُّوا۟ ٱلۡأَمَـٰنَـٰتِ إِلَىٰۤ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَیۡنَ ٱلنَّاسِ أَن تَحۡكُمُوا۟ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا یَعِظُكُم بِهِۦۤۗ إِنَّ ٱللَّهَ كَانَ سَمِیعَۢا بَصِیرࣰا ٥٨
God commands you [people] to return things entrusted to you to their rightful owners, and, if you judge between people, to do so with justice: God’s instructions to you are excellent, for He hears and sees everything
Surely! Allah commands you that you should deliver the trusts back to (those who are) worthy of them (rightful owners), and when you judge between people, you judge with justice. Surely, He excellently teaches you. Truly, Allah is All-Hearer, All-Seer.
Verily Allah commandeth you that ye shall render dues unto the owners thereof, and that, when ye judge between men, judge with justice. Verily excel lent is that wherewith Allah exhorteth you verily Allah is ever Hearing, Beholding
God enjoins that you render to the owners what is held in trust with you, and that when you judge among the people do so equitably. Noble are the counsels of God, and God hears all and sees everything
Indeed, Allah commands that you give the trusts to their rightful owners and that you judge between people justly (giving everyone their due rights). An excellent advice Allah gives you. Indeed, Allah is the Sami and the Basir.
Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do! Allah is All-Hearing, All-Seeing.
Indeed Allah commands you to deliver the trusts to their [rightful] owners, and, when you judge between people, to judge with fairness. Excellent indeed is what Allah advises you. Indeed Allah is all-hearing, all-seeing
God commands you to deliver trusts (including public and professional duties of service) to those entitled to them; and when you judge between people, to judge with justice. How excellent is what God exhorts you to do; assuredly, God is All-Hearing, All-Seeing
Surely, Allah commands you to make over the trusts (such as the affairs of the state) to those who are competent to it, and that when you judge between the people you should judge with justice. That which Allah exhorts you to do is best indeed. Allah is All-Hearing, All-Seeing
God commands you to deliver trusts back to their owners; and when you judge between the people, that you judge with justice. Good is the admonition God gives you; God is All-hearing, All-seeing
Indeed, God orders you to return the trusts to their owners, and when you judge between people, judge with justice. Indeed, what God advises you to it is excellent. God hears all and sees all.
God hereby orders you to return what people have trusted you with back to them. If you have to judge in a case, do with the utmost justice. See how excellent the teachings of the Lord are. Never forget that God hears [whatever you say] and sees [whatever you do.]
God commands you to render back your trusts to those to whom they are due. And that when you judge between people, you judge with justice. How excellent indeed is the teaching which He gives you, for God is He Who hears and sees all things
Indeed, Allah commands youpl to return trusts back to their owners, and that when you judge between mankind, you judge with justice; indeed, Allah admonishes you with what is excellent. Indeed, Allah has always been All-Hearing, All-Seeing.
Verily, God bids you pay your trusts to their owners, and when ye judge between men to judge with justice. Verily, God, excellent is what He admonishes you with; verily, God both hears and sees
Indeed Allah commands you to hand over whatever you hold in trust, to their owners - and that whenever you judge between people, judge with fairness; undoubtedly Allah gives you an excellent advice; indeed Allah is All Hearing, All Seeing
Truly Allah commands you that you give all the trusts to their rightful owners and when you judge between people that you judge with justice. Truly how excellent is that which Allah admonishes you thereby. Truly Allah indeed is All-hearing, All-seeing.
Moreover God commandeth you to restore what ye are trusted with, to the owners; and when ye judge between men, that ye judge according to equity: And surely an excellent virtue it is to which God exhorteth you; for God both heareth and seeth
Verily, Allah bids you repay your trusts to their owners, and when you judge between men to judge with justice. Verily, excellent is what He admonishes you; verily, for Allah is both Hearer and Seer
Allah orders you all to hand back trusts to their owners, and when you judge between people you judge with justice. Indeed, the best is the exhortation with which Allah exhorts you. Allah is the Hearer, the Seer
Verily, God enjoineth you to give back your trusts to their owners, and when ye judge between men, to judge with fairness. Excellent is the practice to which God exhorteth you. God Heareth, Beholdeth
Verily, Allah commands you to return the trusts to their owners; and that when you judge between people, you judge with justice. Verily, how excellent (it is) He admonishes you therewith. Truly, Allah is All-Hearer, All-Seer
Truly, God commands you to give back trusts to the people. And when you gave judgment between humanity, give judgment justly. Truly, how excellent God admonishes you of it. Truly, God had been Hearing, Seeing.
Truly, Allah commands that you restore to their owners whatever has been entrusted to you. If you judge among people, judge fairly. Allah certainly advises you with what is excellent. Allah is All-hearing, All-seeing.
Allah commands you to give back the trusts to their rightful owners, and when you judge between people, judge with fairness. Surely, excellent is the counsel which Allah gives you. Allah is He who hears and observes all
Allah commands you to deliver trusts to those worthy of them; and when you judge between people, to judge with justice. Excellent is the admonition Allah gives you. Allah is All-Hearing, All-Seeing
Surely Allah commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice. Surely Allah admonishes you with what is excellent. Surely Ally is ever Hearing, Seeing
Allah certainly commands you that you should return the trusts (deposited by people), to their owners, and when you judge between people then you should judge with justice. That with which Allah admonishes you is certainly excellent, Allah is certainly Hearing, Seeing.
Allah does indeed command you to hand over the trusts to those to whom they are due, and that when you judge between people, you judge with justice. Allah does indeed give you the best of admonition. Allah does indeed hear all, see all
Surely, Allah commands you to entrust the belongings to those who are worthy of them; and when you judge matters amongst people, give judgment with justice. What an excellent advice Allah gives you! Surely, Allah is All-Hearing, All-Seeing
God orders you to deliver anything you have been entrusted with to its owners. And if you judge between the people, then you shall judge with justice. It is always the best that God prescribes for you. God is Hearer, Seer
God orders you to deliver anything you have been entrusted with to its owners. And if you judge between the people, then you shall judge with justice. It is always the best that God prescribes for you. God is Hearer, Seer.
God orders you to deliver anything you have been entrusted with to its owners. And if you judge between the people, then you shall judge with justice. It is always the best that God prescribes for you. God is Hearer, Seer.
That God, orders/commands you that you discharge/fulfill the deposits/securities to its people (owners), and if you judged/ruled between the people, that you judge/rule with the justice/equality, that God (is) blessed/praised, He preaches/advises/warns you with (about) Him, that God was/is hearing/listening, seeing/knowing/understanding
BEHOLD, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice. Verily, most excellent is what God exhorts you to do: verily, God is all-hearing, all-seeing
Surely Allah commands you to pay deposits back to their qualified family (i.e. the owners) and, when you judge among mankind, that you judge with justice. How favorable is that to which Allah surely admonishes you; surely Allah has been Ever-Hearing, Ever-Beholding
Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer
God commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. God's advice is the most noble. He sees and hears everything
Surely, Allah commands you to deliver trusts to those entitled to them, and that, when you judge between people, judge with justice. Surely, excellent is the exhortation Allah gives you. Surely, Allah is All-Hearing, All-Seeing
Indeed, Allâh commands that you should render back the trusts to their owners; and that when you judge between the people, you must judge with justice. Indeed, graceful is what Allâh admonishes you. Indeed, Allâh is All-Hearing, All-Seeing.
Allah has surely ordered that you should restore the trusts (reposed in you) to their rightful owners. (Also that) you should render a fair and equitable judgment, whenever you are asked to judge between people. Allah gives you the most excellent advice. Indeed, Allah hears-all! And He sees-all
Most assuredly Allâh commands that you should render back the trusts to their owners, and that when you judge between the people, you must judge with justice. Verily graceful is what Allâh Almighty admonishes you. Most certainly Allâh is All-Hearing- All-Seeing.
Allah commands you to characterize yourselves with habitual reverence, obedience and piety and to restore the property and whatever you hold in trust, be, it from Allah or from people, to those who have the rightful claim to it and or -to those who have invested you with the trust. And exercise justice when you sit in judgement upon people, and be consonant with the principles of moral right and in accordance with reason and fact. Allah enjoins only what is right and sound; how morally excellent is what He exhorts you to do; Allah has always been Sami’un with (unlimited audition), and Bassirun, (He sees all that you do)
Allah commands you to return trusts to their rightful owners, and when you judge between people, be just, Allah reminds you gently! Allah is the Hearer, the Seeing
Indeed, Allah commands you to return trusts to their rightful owners; and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.
Allah commands you to return items given in trust to their owners and if you judge between people to judge with justice, beneficial is what Allah admonishes you with, for Allah listens and sees.
God commands you to hand back your trusts to their rightful owners, and, when you pass judgement among people, to judge with fairness. Noble is that to which God exhorts you. Surely God hears all and observes all
GOD commands you to give back anything the people have entrusted to you. If you judge among the people, you shall judge equitably. The best enlightenment indeed is what GOD recommends for you. GOD is Hearer, Seer.
God commands you to return things entrusted to you to their rightful owners, and if you judge between people, do so with justice. God's instructions to you are excellent for He is All-Hearing and All-Seeing.
God commands you to return things entrusted to you to their rightful owners, and if you judge between people, do so with justice. God’s instructions to you are excellent, for He is All-Hearing and All-Seeing.
Surely, Allah commands you to procure the entrusted things to their owners. And if you judge between the people, you must judge with justice. Surely, Allah exhorts you with grace by it. Surely, Allah is Hearer, Seer.
Verily Allah commands you that you restore deposits to their owners, and when you judge between people, you judge with justice; verily good is the admonition Allah gives you; verily Allah is All-Hearing, All-Seeing
God commands you to deliver whatever you have been entrusted with to their rightful owners, and whenever you judge between people, to judge with justice. Most excellent is what God exhorts you to do. God hears all and sees all.
Allah Commands you to entrust your offices to those who are capable, competent and sincere. They shall rule and judge equitably. Give your trusts to whom they belong. The Enlightenment from Allah is a blessing for you. He is Hearer, Seer of all that transpires in the Universe and in your society
Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing
Verily ALLAH commands you to give over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. And surely, excellent is that with which ALLAH admonishes you. ALLAH is All-Hearing, All-Seeing
God commands you to return trusts to their rightful owners and, if you judge between men, to do so with justice. Excellent indeed is the instruction God gives you. Truly God is Hearing, Seeing
Allah commands you to fulfill your trusts to those to whom they (your trusts) are due; And when you judge between man and man, that you judge with justice. Surely how excellent is the teaching that He (Allah) gives you! Surely, Allah is All Hearing (Sami’), All Seeing (Baseer)
God instructs you to return trusts to their rightful owners, and when you judge between people, judge with fairness. God’s instructions to you are excellent. God is All-Hearing, All-Seeing.
God instructs you to give back things entrusted to you to their owners. And when you judge between people, judge with justice. God's instructions to you are excellent. God is All-Hearing, All-Seeing
God instructs you to redeem your pledges to the people due them; and when you judge between people, that you judge with justice. Excellent indeed is that which God advises you: for God hears and sees all.
Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing
Indeed, God commands you pay your trusts to their owners, and when you judge between mankind that you judge with equity. Indeed, God, excellent is what He admonishes you with; indeed God is hearing, seeing.
God doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For God is He Who heareth and seeth all things
Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ أَطِیعُوا۟ ٱللَّهَ وَأَطِیعُوا۟ ٱلرَّسُولَ وَأُو۟لِی ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَـٰزَعۡتُمۡ فِی شَیۡءࣲ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِۚ ذَ ٰلِكَ خَیۡرࣱ وَأَحۡسَنُ تَأۡوِیلًا ٥٩
You who believe, obey God and the Messenger, and those in authority among you. If you are in dispute over any matter, refer it to God and the Messenger, if you truly believe in God and the Last Day: that is better and fairer in the end
O you who believe! You obey Allah and you obey the Messenger (Muhammad), and those among you having authority. Then if you dispute among yourselves in anything, refer it to Allah and His Messenger (Muhammad), if you believe in Allah and the Last Day. That is better and more suitable (for final) determination.
O Ye who believe! obey Allah and obey the apostle and owners of authority from amongst you. then if dispute in aught refer it Unto ye Allah and the apostle if ye indeed believe in Allah and the Last Day. That is the best and fairest interpretation
O you who believe, obey God and the Prophet and those in authority among you; and if you are at variance over something, refer it to God and the Messenger, if you believe in God and the Last Day. This is good for you and the best of settlement
O believers! Obey Allah and obey the Rasul, and those within you who are ulul amr (have the authority to judge based on the knowledge of the reality and sunnatullah)... When you fall into dispute concerning something – if you believe in Allah and the eternal life to come – turn that thing over to Allah and His Rasul... This is better and more appropriate an evaluation (for correctly resolving the situation).
You who have iman! obey Allah and obey the Messenger and those in command among you. If you have a dispute about something, refer it back to Allah and the Messenger, if you have iman in Allah and the Last Day. That is the best thing to do and gives the best result.
O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Apostle, if you have faith in Allah and the Last Day. That is better and more favourable in outcome
O you who believe! Obey God and obey the Messenger, and those from among you who are invested with authority; and if you are to dispute among yourselves about anything, refer it to God and the Messenger, if indeed you believe in God and the Last Day. This is the best (for you) and fairest in the end
O you who believe! obey Allah and obey (His) Messenger and those who are in authority among you (to decide your affairs). And should you differ among yourselves in anything, refer it to Allah and His Messenger (and judge according to their teachings), if indeed you believe in Allah and the Last Day. That is (in your) best (interests) and most commendable in the long run
O believers, obey God, and obey the Messenger and those in authority among you. If you should quarrel on anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better, and fairer in the issue
You who believe, obey God and obey the messenger and those of you who are in charge of affairs (the authorities), but if you dispute about anything (with authorities), then return it to God and the messenger if you believe in God and the Last Day. This is better and has a better outcome.
O you who have chosen to believe, obey the Lord, His Prophet and your [righteous] leaders. If there is any disagreement, turn to God [and His revelations in Qur’an as a source of reference] and His Prophet [as long as he is among you.] Theses [sources of references] are the best (compared to the man made laws) for those who believe in God and the Day of Judgment
O you who believe, follow God and follow the messenger, and those given authority among you. If you differ among yourselves, refer it to God and His messenger, if you do believe in God and the Last Day, that is best, and most suitable for the final decision
O you who have attained faith, obey Allah and obey the Messenger and those in command among you. And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and fairer in interpretation.
O ye who believe! obey God, and obey the Apostle and those in authority amongst you; and if ye quarrel about anything, refer to God and the Apostle, if ye believe in God and the last day; that is better and fairer as a settlement
O People who Believe! Obey Allah and the Noble Messenger and those amongst you who are in authority; so if there is a dispute amongst you concerning any matter, refer it to Allah and the Noble Messenger (for judgement) if you believe in Allah and the Last Day; this is better and has the best outcome
O you who believe! Obey Allah and obey the messenger and the people of the commandment among you. But if you disagree about anything, then refer it back to Allah and to the messenger if you indeed believe in Allah and in the last day. That is better and most excellent in interpretation.
O true believers, obey God, and obey the apostle, and those who are in authority among you, and if ye differ in any thing, refer it unto God and the apostle, if ye believe in God, and the last day: This is better, and a fairer method of determination
O you who believe! Obey Allah, and obey the Messenger and those in authority amongst you; and if you dispute (quarrel or argue) about anything, refer it to Allah and the Messenger, if you (in truth) believe in Allah and the Last Day; that is better and f
Believers, obey Allah and obey the Messenger and those in authority among you. Should you dispute about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and the best interpretation
O ye who believe! obey God and obey the apostle, and those among you invested with authority; and if in aught ye differ, bring it before God and the apostle, if ye believe in God and in the latter day. This is the best and fairest way of settlement
O you people who have Believed! Obey Allah and obey the Messenger and those in authority from amongst you (Muslims). Then if you differed (in your opinions) amongst you about any thing, then you refer it to Allah and His Messenger (i.e., to the Book of Allah) if you are: you Believe in Allah and the Last Day. This (is) better and more suitable for achieving results
O those who believed! Obey God and obey the Messenger and those imbued with authority among you. Then, if you contended with one another in anything, refer it to God and the Messenger if you had been believing in God and the Last Day. That is better and a fairer interpretation.
O Believers, obey Allah and the messenger and those in authority [of leadership] over you. If you disagree about something, refer it to Allah and the messenger if you believe in Allah and the last day. That would be best and most appropriate for settling things.
O believers! Obey Allah, obey the Messenger and those charged with authority among you. Should you have a dispute in anything, refer it to Allah and His Messenger, if you truly believe in Allah and the Last Day. This course of action will be better and more suitable
Believers! Obey Allah and obey the Messenger, and those from among you who are invested with authority; and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger if you indeed believe in Allah and the Last Day; that is better and more commendable in the end
O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about any thing, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is best and more suitable to (achieve) the end
O you who believe ! obey Allah and obey the messenger and those who are in authority among you. And if you have a dispute in anything, then refer it to Allah * and the messenger # if you are believers in Allah and the period hereafter. That is the best (practice) and (the result of such practice is) the best result. * & # Consult the Quran and Hadis for taking the right decision.
O you who believe! Obey Allah, and obey the Messenger and those in authority from amongst you. Then if you believe in Allah and the Hereafter and quarrel on anything, refer it to Allah and the Messenger. That is better, and it is the best solution.h
O believers! Obey Allah and obey the Messenger (blessings and peace be upon him) and those (men of truth) who hold command amongst you. Then if you disagree amongst yourselves over any issue, refer it to Allah and the Messenger ([blessings and peace be upon him] for final judgment), if you believe in Allah and the Last Day. That is best (for you) and best for the end result
O you who believe, obey God and obey the messenger and those entrusted amongst you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing
O you who believe, obey God and obey the messenger and those in authority among you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing.
O you who believe, obey God and obey the messenger and those in authority among you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing.
You, you those who believed, obey God and obey the messenger, and (those) of the order/command from you, so if you disputed in a thing, so return it to God and the messenger, if you were believing with God, and the Day the Last/Resurrection Day, that is better and (the) best interpretation/explanation
O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you who have been entrusted with authority; and if you are at variance over any matter, refer it unto God and the Apostle, if you [truly] believe in God and the Last Day. This is the best [for you], and best in the end
O you who have believed, obey Allah and obey the Messenger, and the ones endowed with the command (i.e. those in authority) among you. So in case you contend together about anything, then refer it to Allah and the Messenger, in case you believe in Allah and the Last Day; that is most charitable (i.e. most beneficial) and fairest in interpretation
O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end
Believers, obey God, His Messenger, and your (qualified) leaders. If you have faith in God and the Day of Judgment, refer to God and His Messenger concerning matters in which you differ. This would be a more virtuous and a better way of settling differences
O you who believe, obey Allah and obey the Messenger and those in authority among you. Then, if you quarrel about something, revert it back to Allah and the Messenger, if you believe in Allah and the Last Day. That is good, and the best at the end
O’ you who adhere firmly to Islamic monotheism, obey Allâh and the ‘Messenger’ , and those who are in authority among you. When you differ in anything among yourselves, refer it to Allâh and His ‘Messenger’ if you believe in Allâh and in the ‘Last Day’. This would be more effective and a better way to permanently settle a dispute.
Oh you who believe! Obey Allah, obey the messenger, and (obey) those who occupy a position of authority among you. Then, should there arise a dispute among you concerning anything, refer it to Allah and the messenger _ if you (really) believe in Allah and the Last Day. That is much better and will (prove to) be the best outcome
O' you who live by Faith! Yield (to the Commandments of) Allâh and (to what He has revealed to) His Messenger, as well as to the (command of) those who are in authority among you. And when you differ in anything among yourselves, refer it to Allâh and His Messenger if you believe in Allâh and the Last Day with absolute certainty. This would be more effective and a better way to permanently settle a dispute.
O you whose hearts have been touched with the divine hand: Obey Allah and be submissive to His will and obey the Messenger who is the only medium through whom Allah's guidance, command, ordinance and word are conveyed and expressed. And obey those among you who are invested with authority. Nonetheless, should you seem resolved to dispute any subject or a concern, then resort to Allah’s Book –the Quran– and betake yourselves to the Messenger for aid if in fact your hearts have been impressed with image of religious and spiritual virtues and you are strongly disposed to believe that the Last Day is comfortable to reality. This is a wise course of action ensuring safety and leading to the intended purpose
Believers, obey Allah, the Messenger and those among you in authority. If you disagree over something, then refer it to Allah and the Messenger, that is if you believe in Allah and the Last Day: that’s the best solution.
O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in Allah and the Last Day. This is the best and fairest resolution.
O you believers, obey Allah and obey the messenger and those placed in authority from amongst you, and if you dispute about something then refer it to Allah and the messenger if you believe in Allah and the last day, that is better and better in outcome.
Believers, obey God and obey the Apostle and those in authority among you. Should you disagree about anything refer it to God and the Apostle, if you believe in God and the Last Day. This will in the end be better and more just
O you who believe, you shall obey GOD, and you shall obey the messenger, and those in charge among you. If you dispute in any matter, you shall refer it to GOD and the messenger, if you do believe in GOD and the Last Day. This is better for you, and provides you with the best solution.
Believers, obey God and the Messenger and those among you who have been entrusted with authority. If you have a dispute about anything, refer it to God and the Messenger, if you truly believe in God and the Last Day. This is best to do and in turn gives the best results.
Believers, obey God and the Messenger and those among you who have been entrusted with authority. If you have a dispute about anything, refer it to God and the Messenger if you truly believe in God and the Last Day. This is the best to do and, in turn, gives the best results.
O you who believed! Obey Allah and obey the Messenger and those in authority matter among you. And if you dispute within a thing, refer it to Allah and the Messenger, if you are believing with Allah and the Last Day. That is a goodness, and the most excellent interpretation.
O' you who have Faith! Obey Allah and obey the Messenger and those charged with authority among you. Then, if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is better and very good in the end
Believers, obey God and obey the Messenger and those from among you who have been entrusted with authority. If you are in dispute over anything, refer it to God and the Messenger, if you truly believe in God and the Last Day. This is the best [for you], and most suitable for final determination.
O You who have chosen to be graced with belief! Obey Allah and obey the Messenger, the Central Authority of the Divine System, and those whom the System has appointed as office-bearers. If you have a dispute concerning any matter, refer it to the Central Authority. If you truly believe in Allah and the Last Day, this is the best approach for you, and more seemly in the end
O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end
O ye who believe ! obey ALLAH, and obey His Messenger and those who are in authority among you. And if you differ in anything refer it to ALLAH and His Messenger, if you are believers in ALLAH and the Last Day. That is best and most commendable in the end
O you who believe! Obey God and obey the Messenger and those in authority among you. And if you differ among yourselves concerning any matter, refer it to God and the Messenger, if you believe in God and the Last Day. That is better, and fairer in outcome
O you who believe! Obey Allah, and obey the Messenger (Muhammad), and those charged with authority among you. If you differ about anything within yourselves, refer it to Allah and His Prophet (Muhammad), if you believe in Allah and the Last Day: That is best and most suitable for final determination
O you who believe, obey God, the Messenger, and those of authority among you. If you disagree on something, refer it to God and the Messenger if you truly believe in God and the Last Day. This is the best way and will result in the best outcome.
O you who believe! Obey God and obey the Messenger and those in authority among you. And if you dispute over anything, refer it to God and the Messenger, if you believe in God and the Last Day. That is best, and a most excellent determination
Not available
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result
O those who believed! Obey God and obey the messenger and the possessors of command among you; and if you quarrel about anything, refer it to God and the messenger, if you believe in God and the Last day; that is better and fairer as a settlement.
O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you. If ye differ in anything among yourselves, refer it to God and His Apostle, if ye do believe in God and the Last Day: That is best, and most suitable for final determination
O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination
9
Prophet must be obeyed
أَلَمۡ تَرَ إِلَى ٱلَّذِینَ یَزۡعُمُونَ أَنَّهُمۡ ءَامَنُوا۟ بِمَاۤ أُنزِلَ إِلَیۡكَ وَمَاۤ أُنزِلَ مِن قَبۡلِكَ یُرِیدُونَ أَن یَتَحَاكَمُوۤا۟ إِلَى ٱلطَّـٰغُوتِ وَقَدۡ أُمِرُوۤا۟ أَن یَكۡفُرُوا۟ بِهِۦۖ وَیُرِیدُ ٱلشَّیۡطَـٰنُ أَن یُضِلَّهُمۡ ضَلَـٰلَۢا بَعِیدࣰا ٦٠
Do you [Prophet] not see those who claim to believe in what has been sent down to you, and in what was sent down before you, yet still want to turn to unjust tyrants for judgement, although they have been ordered to reject them? Satan wants to lead them far astray
Have you not seen those (hypocrites) who claim that they believe in what has been sent down to you (O Muhammad), and what was sent down before you? They wish that they go for judgment (in their disputes) to fake judges though they were ordered that they reject it. But Satan wishes to mislead them far astray.
Hast thou not observed those who assert that they believe in that which hath been sent down unto thee and that which hath been sent down before thee desiring to go to the devil for judgement, whereas they have been commanded to disbelieve in him; and Satan desireth to lead them far astray
Have you never seen those who aver they believe in what has been revealed to you and had been to others before you, yet desire to turn for judgement to evil powers, even though they have been commanded to disbelieve in them? Satan only wishes to lead them astray, far away
Do you not see those who assume to believe in what has been revealed to you and revealed before you... even though they have been ordered to reject it, they wish to appoint Taghut as an arbitrator among themselves... Satan desires to lead them so astray that they can never turn back.
Do you not see those who claim that they have iman in what has been sent down to you and what was sent down before you, still desiring to turn to a satanic source for judgement in spite of being ordered to reject it? Shaytan wants to misguide them far away.
Have you not regarded those who claim that they believe in what has been sent down to you, and what was sent down before you? They desire to seek the judgment of the Rebel, though they were commanded to defy it, and Satan desires to lead them astray into far error
Do you not consider those who assert that they believe in what has been sent down to you and what was sent before you, and yet desire to go for judgment in their disputes to (the rule of) the powers of evil (who institute patterns of rule in defiance of God), when they were expressly commanded to reject it. Truly, Satan desires to lead them far astray
Have you not considered the case of those who assert that they believe in what has been revealed to you and what has been revealed before you? On the contrary they desire to refer (their disputes) for judgment to the transgressor, whereas they were commanded to reject him, and satan desires to lead them astray to a far off straying
Hast thou not regarded those who assert that they believe in what has been sent down to thee, and what was sent down before thee, desiring to take their disputes to idols, yet they have been commanded to disbelieve in them? But Satan desires to lead them astray into far error
Do you not see those who claim that they believe in what was sent down to you and what was sent down before you, but they want to be judged by the rebellious one while they were certainly instructed to reject it? Satan wants to misguide them far from the (right) path.
Have you noticed how those [hypocrites] who pretend that they believe in what is revealed to you, as well as the followers of the Scripture, refer to other evil sources [such as man made laws] to settle down their disputes? They do so in spite of being ordered that they must follow the Divine laws. They have indeed submitted themselves to Satan and are lost beyond any hope to return
Have you not turned your vision to those who declare that they believe in the revelations that have come to you and to those before you? Their wish is to come together for accountability in their disputes with Satan, though they were told to reject him. But Satan’s wish is to lead them astray
Have yousg not seen those who claim that they have believed in what was sent down to you and what was sent down before you, yet they want the judgment of false masters in spite of being commanded to deny it? For Satan wants to make them stray into extreme misguidance.
Do ye not see those who pretend that they believe in what has been revealed to them, and what was revealed before thee; they wish to refer their judgment to Taghut, but they are bidden to disbelieve therein, and Satan wishes to lead them into a remote error
Did you not see those whose claim is that they believe in what has been sent down on you and what was sent down before you, and they then wish to make the devil their judge, whereas they were ordered to completely reject him? And the devil wishes to mislead them far astray
Have you not seen those who claim that they believe in that which has been sent down unto you and in that which was sent before you? They intend to go for adjudication to the evil transgressor even though they have been commanded to disbelieve in it but Satan wants to misguide them a misguidance far removed.
Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and what been revealed before thee? They desire to go to judgment before Taghut, although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error
Do you not see those who pretend that they believe in what has been revealed to them, and what was revealed before you; they wish to refer their judgment to Taghut (the Evil One, or False Deities and authorities), but they were bidden to reject him. But
Have you not seen those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to be judged by the idol, although they have been commanded to disbelieve it. But satan desires to lead them astray into far error
Hast thou not marked those who profess that they believe in what hath been sent down to thee, and what hath been sent down before thee? Fain would they be judged before Thagout, though commanded not to believe in him; and fain would Satan make them wander with wanderings wide of truth
Have you not seen towards those who claim that they have Believed in that which is ‘delivered towards you as well as what was delivered [to the Prophets and the generations (i.e., Al-Asbat)] before you,? They intend that they may approach for judgement the Taghut, although they have been commanded that they should disbelieve in it. And Satan intends that he should lead them astray — a straying remote
Hast thou not considered those who claim that they believed in what was caused to descend to thee and what was caused to descend before thee? They want to take their disputes to another for judgment—to false deities—while they were commanded to disbelieve in them, but Satan wants to cause them to go astray—a far wandering astray.
Have you not seen those who pretend to believe in the verses revealed to you and in what came to those before you? They prefer to go to false gods for judgment. They were certainly ordered to reject that. Satan’s desire is to mislead them far astray.
Have you not seen those who claim that they believe in what has been revealed to you and other prophets before you? Yet they desire that the judgment (in their disputes) be made by Taghut (forces of Satan) though they were commanded to reject them, and Satan’s wish is to lead them far astray into deep error
(O Messenger!) Have you not seen those who claim to believe in the Book which has been revealed to you and in the Books revealed before you, and yet desire to submit their disputes to the judgement of taghut (the Satanic authorities who decide independently of the Law of Allah), whereas they had been asked to reject it. And Satan seeks to make them drift far away from the right way
Hast thou not seen those who assert that they believe in that which has been revealed to thee and that which was revealed before thee? They desire to seek the judgment of the devil, though they have been commanded to deny him. And the devil desires to lead them far astray
Did you not consider those who claim that they believe in that which is sent down to you and that which was sent down before you? They intend to call one another to the false deities $ for the judgment (of their disputes), though they were commanded to reject them, and the devil intends to mislead them far astray. $ Authorities other than Allah.
Have you not seen those who assert that they believe in what has been revealed to you and in what was revealed before you? They would like to go to someone who has rebelled against Allah, for judgement, although they were commanded to deny him. And the Satan desires to lead them far astray.
Have you not seen these (hypocrites) who claim (verbally) that they believe in this (Book, the Qur’an) which has been revealed to you and also in those (revealed Books) which were sent down before you? (But) they desire to take their disputes (for settlement) to Satan (i.e., the law based on defiance against Allah’s commandments) although they have been ordained to reject it (openly). And Satan only desires to lead them far astray
Did you not see those who claimed they believed in what was sent down to you and what was sent before you They wanted to seek judgment using evil, while they were ordered to reject it. It is the devil who wants to lead them far astray
Did you not see those who claimed they believed in what was sent down to you and what was sent before you? They wanted to seek judgment using evil, while they were ordered to reject it. It is the devil who wants to lead them far astray.
Did you not note those who claimed they believed in what was sent down to you and what was sent before you? They wanted to seek judgment using evil, while they were ordered to reject it. It is the devil who wants to lead them far astray.
Did you not see to those who claim that they believed with what was descended to you (S/M), and what was descended from before you, they want that to be judged to the anything worshipped other than God/the devil , and they were ordered/commanded that to disbelieve with it, and the devil wants that to misguide them, (a) far/distant misguidance
ART THOU NOT aware of those who claim that they believe in what has been bestowed from on high upon thee, [O Prophet,] as well as in what was bestowed from on high before thee, [and yet] are willing to defer to the rule of the powers of evil - although they were bidden to deny it, seeing that Satan but wants to lead them far astray
Have you not regarded (the ones) who assert that they have believed in what has been sent down to you and what was sent down before you, (that they) would (go) for judgment to Taghut, (An idol worshiped by pagan Arabs) and they have already been commanded to disbelieve in it? And Ash-Shaytan (The all-vicious, i.e., the Devil) would (like) would (like) to lead them into far error
Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray
(Muhammad), have you seen those who think that they have faith in what is revealed to you and to others before you, yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path
Have you not seen those who claim that they have believed in what was revealed to you and what was revealed before you? They want to take their disputes to the Taghut, while they were ordered to reject it. Satan wants to mislead them to a remote wrong way
Have you not seen those who claim that they believe in what was revealed unto you, and in what was revealed before you? They desire to go for judgment to one of their mythological deities, while they have been ordered to disbelieve in them. But ‘Satan’ desires to lead them far astray.
(Oh prophet)! Aren´t you aware of those, who claim to believe in what has been revealed to you, as well as that, which had been revealed before you? Yet, they seek the decisions (concerning their lives) from the ´taghut´ _ (those arrogant ones rebelling against Allah) _ even though ´taghut´ is precisely what they were ordered to reject and refute. Shaitan wants to lead them astray, and far away
Have you not seen those who claim that they believe in what was revealed to you and in what was revealed before you? They desire to go for judgment to one of their fabled gods while they have been ordered to renounce them. But Satan desires to deceive them into going far away from the path of truth.
Have you seen O Muhammad into the irreverent disposition of those who allege that they have given credence to all that has been revealed to you and to all that has been revealed to Messengers before you, how they wish to resort to the Devil and to false deities for judgement of their disputes! Yet they have been commanded to reject and renounce every deity besides Allah. But AL-Shaytan and those with characteristics befitting him intend to lead them by the nose into the maze of error
Haven’t you seen those who claim to believe in what is revealed to you and what was revealed before you, yet they turn to false gods for judgements despite having been ordered to reject them. Satan wants to lead them far from the right way.
Have you ˹O Prophet˺ not seen those who claim they believe in what has been revealed to you and what was revealed before you? They seek the judgment of false judges, which they were commanded to reject. And Satan ˹only˺ desires to lead them farther away.
What do you make of those who claim that they believe in what has been revealed to you and what has been revealed before you, wanting to seek judgement from fortune tellers yet were commanded to reject that, and the devil wants to send them far astray.
Mark those who profess to believe in what has been revealed to you and what was revealed before you. They seek the judgement of the devil, although they were bidden to deny him. Satan would lead them far into error
Have you noted those who claim that they believe in what was revealed to you, and in what was revealed before you, then uphold the unjust laws of their idols? They were commanded to reject such laws. Indeed, it is the devil's wish to lead them far astray.
Do you [Prophet] not see those who claim they believe in what has been revealed to you and revealed before you, yet they still want to turn to unjust tyrants for judgment, even though they have been ordered to reject them? Satan wants to lead them astray.
Do you [Prophet] not see those who claim they believe in what has been revealed to you and revealed before you, yet they still want to turn to unjust tyrants for judgment, even though they have been ordered to reject them? Satan wants to lead them astray.
Have you not seen those who claim that they believed with what was sent down to you, and what was sent down before you, they want that they be judged to the false gods, and they already commanded to disbelieve with it. And Satan wants to stray them far astray.
Have you not seen those who think they believe in what has been revealed to you and what was revealed before you? They intend to resort in the judgement of Taqhut (false deities) while they have been ordered to refect him, and Satan intends to mislead them for astray
Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you? They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray.
Have you thought of those who claim that they believe in what has been revealed to you (O Prophet), as well as in what was revealed before you? Yet, they resort to TAGHOOT (priests and monks of any religion) for judgment in their differences. They had been commanded to reject them but their rebellious desire misleads them far astray
Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error
Hast thou not seen those who assert that they believe in what has been revealed to thee and what has been revealed before thee? They desire to seek judgment from the Evil One, although they were commanded not to obey him. And Satan desires to lead them far astray
Hast thou not seen those who claim that they believe in that which was sent down unto thee and in that which was sent down before thee, desiring to seek judgment from false deities, although they were commanded not to believe in them? But Satan desires to lead them far astray
Have you not seen those (hypocrites) who declare that they believe in the Revelations that have come to you and to those before you? Their (real) wish is to resort together for judgment (in their disputes) to the false judges (and the Satan), though they were ordered to reject them (and him). But Satan's wish is to lead them far astray (from the right)
Did you notice those who claim to believe in what was revealed to you, and in what was revealed before you, yet they seek judgment from oppressive sources of law? Satan aims to lead them far astray.
Have you not observed those who claim that they believe in what was revealed to you, and in what was revealed before you, yet they seek Satanic sources for legislation, in spite of being commanded to reject them? Satan means to mislead them far away
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Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray
Do you not see those who claim that they believe in what has been revealed to you, and what was revealed before you; they wish to refer their judgment to idols, and surely they were commanded to disbelieve therein, and the devil desires to lead them astray, a far error.
Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they wer e ordered to reject him. But Satan's wish is to lead them astray far away (from the right)
Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right)
وَإِذَا قِیلَ لَهُمۡ تَعَالَوۡا۟ إِلَىٰ مَاۤ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَیۡتَ ٱلۡمُنَـٰفِقِینَ یَصُدُّونَ عَنكَ صُدُودࣰا ٦١
When they are told, ‘Turn to God’s revelations and the Messenger [for judgement],’ you see the hypocrites turn right away from you [Prophet]
When it is said to them: “Come to what Allah has sent down and to the Messenger (Muhammad),” you (Muhammad) see the hypocrites turn away from you with dislike.
And when it said unto them come unto that which Allah hath sent down and unto the apostle, thou wilt see the hypocrites hang back far from thee
When they are told: "Come to that which God has revealed, and to the Prophet," you should see the hypocrites, how they hesitate and turn their faces away
When they are told, “Come to what Allah has revealed and the Rasul,” you will see the hypocrites turn away and distance themselves from you.
When they are told, ´Come to what Allah has sent down and to the Messenger,´ you see the hypocrites turning away from you completely.
And when they are told, ‘Come to what Allah has sent down and [come] to the Apostle,’ you see the hypocrites keep away from you aversely
When they were told: "Come to that which God has sent down and to the Messenger (and submit to God’s judgment)," you see the hypocrites turn away from you with disgust
And when it is said to them, `Come to (follow) that which Allah has revealed and to the perfect Messenger;' you can see the hypocrites turn away from you with aversion
And when it is said to them, 'Come now to what God has sent down, and the Messenger,' then thou seest the hypocrites barring the way to thee
And when they are told to come to what God has sent down and to the messenger, you see the hypocrites turn away from you, shunning.
When they are invited to return to the Divine laws and His Prophet’s judgment, they manifest their hostility
When it is said to them, “Come to what God has revealed, and to the messenger,” you will see the hypocrites turn their faces from you in disgust
And when it is said to them, “Come to what Allah has sent down, and to the Messenger,” you see the hypocrites barring (themselves and others) from yousg completely.
And when it is said to them, 'Come round to what God has sent down and unto the Apostle,' thou seest the hypocrites turning from thee, turning away
And when they are told, "Come towards the Book sent down by Allah and to the Noble Messenger," you will see that the hypocrites turn their faces away from you
And when it is said unto them, “Come unto what Allah has sent down and unto the messenger” you see the hypocrites turning away from you [O Muhammad] completely.
And when it is said unto them, come unto the book which God hath sent down, and to the apostle; thou seest the ungodly turn aside from thee, with great aversion
And when it is said to them, "Come round to what Allah has sent down and unto the Messenger," you see the hypocrites turning from you in aversion
When it is said to them: 'Come to what Allah has sent down and to the Messenger, ' you see the hypocrites completely barring the way to you
And when it is said to them, "Accede to that which God hath sent down, and to the apostle," thou seest the hypocrites avert them from thee with utter aversion
And when it is said to them: Come, you people, towards what Allah has sent and to the Messenger, you saw the hypocrites — they turn away (themselves) and turn away (others) from you in aversion
And when it was said to them: Approach now to what God caused to descend and approach now to the Messenger, thou hadst seen the ones who are hypocrites barring thee with hindrances.
When they are told, “Come to what Allah has revealed and to the messenger,” you will see the hypocrites turn away from you in disgust.
When it is said to them: "Come to be judged by the Messenger in accordance with what Allah has revealed, " you see that the hypocrites show their utmost hesitation in coming to you
When they are told: ´Come to that which Allah has revealed, and come to the Messenger´, you will notice the hypocrites turning away from you in aversion
And when it is said to them, Come to that which Allah has revealed and to the Messenger, thou seest the hypocrites turning away from thee with aversion
And when it is said to them, "Come to what Allah has sent down and to the messenger (for judgment)," you see the hypocrites turn away from you, ignoring.
And when it is said to them, "Come to what Allah has revealed and to the Messenger", you see the hypocrites turning away from you in aversion
And when they are asked to come to what Allah has revealed (the Qur’an) and to the Messenger (blessings and peace be upon him), you will see that the hypocrites turn away from (coming towards) you
And if they are told: "Come to what God has sent down and to the messenger," you see the hypocrites turning away from you strongly
And if they are told: "Come to what God has sent down and to the messenger," you see the hypocrites turning away from you strongly.
And if they are told: "Come to what God has sent down and to the messenger," you see the hypocrites turning away from you strongly.
And if (it) was said to them: "Come to what God descended and to the messenger." You saw the hypocrites preventing/obstructing from you preventfully/obstructively
And so, whenever they are told, "Come unto that which God has bestowed from on high, and unto the Apostle," thou canst see these hypocrites turn away from thee with aversion
And when it is said to them, "Come to what Allah has sent down and to the Messenger, " you see the hypocrites barring (the way) to you forbiddingly (Literally: in a (complete) barring)
And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion
When the (hypocrites) are told to refer to God's revelations and to the Messenger, they try to find excuses to stay away from you (Muhammad)
When it is said to them, .Come to what Allah has revealed and to the Messenger,. you will see the hypocrites turning away from you in aversion
When it is said unto them: "Come to what Allâh has sent down and to the ‘Messenger’," you will see the ‘Hypocrites’ turning away from you with utter aversion.
When told, "Come to what Allah has revealed, (come) to the messenger", you find that the hypocrites shy away in repulsion
And when they are asked to come for judgment to what Allâh has revealed to the Messenger, you will see those who indulge in hypocrisy turning away from you with utter aversion.
When advised to resort to the canon law sent by Allah to be the standard for judgement and to betake themselves to you -the Messenger- for aid, you see the hypocrites, actuated by repugnance, turn away their faces, their eyes and their thoughts from you
If they are told, “Come along to listen to what Allah has revealed to the Messenger, you will see the hypocrites turning to face in the opposite direction from you.
When it is said to them, “Come to Allah’s revelations and to the Messenger,” you see the hypocrites turn away from you stubbornly.
And when it is said to them: come to that which Allah has revealed and to the messenger, you see the pretenders oppose you entirely.
If they are told: ‘Come to be judged by that which God has revealed and by the Apostle,‘ you see the hypocrites reject you vehemently
When they are told, "Come to what GOD has revealed, and to the messenger," you see the hypocrites shunning you completely.
When they are told, "Turn to God's revelation and the Messenger," you see the hypocrites turn away from you in disgust.
When they are told, “Turn to God’s revelation and the Messenger,” you see the hypocrites turn away from you in disgust.
And if it is said to them, “Come to what Allah has sent down, and to the Messenger,” you saw the hypocrites hindering you many hindrances.
And when it is said to them: ' Come to what Allah has revealed and to the Messenger,' you will see the hypocrites barring (people) to you with utter aversion
When it is said to them, “Come to that which God has bestowed from on high, and to the Messenger,†you see the hypocrites turn away from you with aversion.
When they are told, "Come to what Allah has revealed and to the Messenger", you see the hypocrites shunning him completely
And when it is said to them: Come to what Allah has revealed and to the Messenger, you will see the hypocrites turning away from you with (utter) aversion
And when it is said to them, `Come ye to what ALLAH has sent down and to His Messenger,' thou seest the hypocrites turn away from thee with aversion
And when it is said unto them, “Come to what God has sent down and to the Messenger,” thou seest the hypocrites turn from thee with aversion
And when it is said to them: "Come to what Allah has revealed, and to the Messenger (Muhammad):" You see the hypocrites turn their faces from you in disgust
When it is said to them, “Come to what God revealed, and to the Messenger,” you see the hypocrites turning away from you completely.
And when it is said to them, 'Come to what God has revealed, and to the Messenger,' you see the hypocrites shunning you completely
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And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion
And when it is said to them, 'Come to what God has sent down and to the messenger,' you see the hypocrites, they turn away from you, turning away.
When it is said to them: "Come to what God hath revealed, and to the Apostle": Thou seest the Hypocrites avert their faces from thee in disgust
When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust
فَكَیۡفَ إِذَاۤ أَصَـٰبَتۡهُم مُّصِیبَةُۢ بِمَا قَدَّمَتۡ أَیۡدِیهِمۡ ثُمَّ جَاۤءُوكَ یَحۡلِفُونَ بِٱللَّهِ إِنۡ أَرَدۡنَاۤ إِلَّاۤ إِحۡسَـٰنࣰا وَتَوۡفِیقًا ٦٢
If disaster strikes them because of what they themselves have done, then they will come to you, swearing by God, ‘We only wanted to do good and achieve harmony.’
How then (they behave) when a calamity befalls them for what their hands have sent forth? They come to you (Muhammad) swearing by Allah: “Surely, we want only goodwill and reconciliation.”
How then, when some ill befalleth them because of that which their hands have sent forth and then they come to thee swearing by Allah: we meant naught save kindness and concord
How shall it be when they suffer misfortunes for their own misdeeds? Then they will come to you swearing by God and saying: "We wish for nothing but good and amity."
Yet when a calamity strikes them as a result of their actions they say, “B’illahi (by the reality of Allah) we intended nothing other than good and conciliation.”
How will it be when a disaster strikes them because of what they have done, and then they come to you swearing by Allah: ´We desired nothing but good and reconciliation´?
But how will it be when an affliction visits them because of what their hands have sent ahead? Then they will come to you, swearing by Allah: ‘We desired nothing but benevolence and comity.’
But how then, when a disaster befalls them because of what they have forwarded with their own hands (to their future), they come to you, swearing by God and say: "We intended only goodwill and conciliation!"
Then how is it that when a calamity befalls them because of their own misdoings they come to you swearing by Allah (saying), `We meant nothing but to do good and (to effect) concord and reconciliation?
How shall it be, when they are visited by an affliction for what their own hands have forwarded, then they come to thee swearing by God, 'We sought only kindness and conciliation'
And how is it that when a tragedy strikes them for what their hands have sent ahead (what they have done), then they come to you swearing by God: “We only wanted good and success (for you).”
When they are afflicted by a distress, caused by their own deeds, they come to you swear by God that [by not obeying the Lord’s laws and referring to none-Devine source of references] they had the best intention of the world
O how they will be seized by misfortune because of the deeds which their hands have sent forth. Then they come to you swearing by God, “We meant no more than good-will and conciliation.
So how will it be when a calamity befalls them because of what their hands have put forth, then they come to yousg swearing by Allah: “We only wanted excelling in doing good and bringing about harmony”?
How then when there befalls them a mischance through what their hands have sent on before? then will they come to you, and swear by God, 'We meant naught but good and concord.
What will be their state, if some calamity befalls them as a result of what their own hands have sent before them - and then they come to you (O dear Prophet Mohammed - peace and blessings be upon him), swearing by Allah that, "Our goal was only to do good and create harmony"
But then how will it fare with them when a calamity befalls them because of that which their hands have put forth, then they will come to you swearing by Allah [saying] “We intended nothing except excellence and congruity.”
But how will they behave when a misfortune shall befall them, for that which their hands have sent before them? Then will they come unto thee, and swear by God, saying, if we intended any other, than to do good, and to reconcile the parties
How then when there befalls them a misfortune through their own actions? Then will they come to you, and swear by Allah, "We meant naught but good and concord (harmony, reconciliation)."
How would it be if some affliction hit them for what their hands have forwarded? Then, they would come to you swearing by Allah, 'We sought only kindness and conciliation!
But how, when some misfortune shall fortune them, for their previous handywork? Then will they come to thee, swearing by God, "We desire nothing but to promote good and concord!"
Then how (it is that) when a catastrophe befell them because of what their hands sent forth — afterwards they came to you. (And) they swear by Allah, ’we did not intend but to do good and to do conciliation!’
How then will it be when they are lit on by an affliction for what their hands put forward? Again, they drew near thee, swearing by God: Truly, we wanted but kindness and conciliation!
How will it go for them when disaster strikes them because of the deeds in which their hands have invested? They will come to you swearing by Allah, “We wanted only goodwill and harmony.”
But see how they behave when they get into trouble as a consequence of their own doings? They come to you swearing by Allah that they desired nothing but to promote good and bring about a reconciliation
But what happens when some misfortune visits them because of their own misdeeds? Then, they come to you swearing by Allah, saying: ´We wanted nothing but to do good and to bring about conciliation (between the two parties)´
But how is it that when a misfortune befalls them on account of that which their hands have sent before, they come to thee swearing by Allah: We desired naught but good and concord
Then how will it be when the disaster will befall them on account of that which their hands have sent forth, then they will come to you swearing by Allah, "We did not intend anything except good and conciliation."
Then, how about it, when a calamity befalls them on account of what they did before, and they come to you swearing by Allah, "We did not desire anything but goodwill and amity"
Then what will be their plight (at that time) when some disaster befalls them on account of their own crooked works, and they will appear before you swearing by Allah, (saying): ‘We intended nothing but piety and mutual harmony’
Why then, when a tragedy befalls them for what their hands have brought forth do they come to you swearing by God that they only wanted to do good and reconcil
Why then, when disaster befalls them for what their hands have delivered, do they come to you swearing by God that they only wanted to do good and reconcile?
Why then, when disaster befalls them for what their hands have delivered, do they come to you swearing by God that they only wanted to do good and reconcile?
So how if a disaster struck them with what their hands advanced/presented/undertook , then they came to you swearing by God: "That truly we wanted except a goodness, and harmony."
But how [will they fare] when calamity befalls them [on the Day of Judgment] because of what they have wrought in this world - whereupon they will come to thee, swearing by God, "Our aim was but to do good, and to bring about harmony"
So (how will it be) when an affliction alights upon (Literally: afflicts) them for what their hands have forwarded? Thereafter they come to you swearing by Allah, " "Decidedly we willingly intend (nothing) except fairness and successful conciliation
How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness
What would happen if they were to be afflicted by a disaster brought about by their own hands? They would then come to you swearing by God, "We only wanted to bring about friendship and reconciliation."
But, how (apologetic) they are when they suffer a calamity because of the acts of their own hands, and they come to you swearing by Allah, .We meant nothing but to promote good and bring about harmony
How would it be if a misfortune smote them as a consequence of what their hands have sent forth? Then they would come to you swearing by Allâh, “We seek for nothing but goodwill and conciliation!"
Why is it that, when disaster strikes because of what their own hands have caused, they come to you swearing? They say, "By Allah, we only wanted to promote good will, and be gracious!"
How would it be if a disaster strikes them on account of what their hands have sent forth? Then they would come to you, swearing by Allâh Almighty that they were seeking only kindness and conciliation.
And so, how will it be if and when they are befallen with a misfortune or wedded to a calamity in consequence of what their wrongful and unclean hands. have committed! There and then they shall betake themselves to you making a solemn declaration with an appeal to Allah that they meant nothing but peace upon earth and concord and good will unto men
But when a disaster strikes them because of what they have done, they turn to you swearing by Allah: “We only want what is best and to maintain harmony.
How ˹horrible˺ will it be if a disaster strikes them because of what their hands have done, then they come to you swearing by Allah, “We intended nothing but goodwill and reconciliation.”
So how will it be if an affliction befalls them on account of what they have sent ahead and then they come to you swearing by Allah that we only wanted goodness and reconciliation.
But how would it be if some disaster befell them on account of what their hands committed? They would come to you swearing by God that ‘we desired nothing but amity and conciliation.‘
How will it be when a disaster hits them, as a consequence of their own works? They will come to you then and swear by GOD: "Our intentions were good and righteous!"
How will they fare when disaster strikes them because of what they themselves have done? They will come to you swearing by God, "We desired nothing but good and to achieve reconciliation."
How will they fare when disaster strikes them because of what they themselves have done? They will come to you swearing by God, “We desired nothing but good and to achieve reconciliation.”
So, how about when a calamity inflicted them with what their hands had put forward? then they came to you swearing by Allah: “We only wanted excellence and reconciliation”?
But how will it be, when some disaster befalls them on account of what their (own) hands have forwarded, then they come to you swearing by Allah (saying) : ' We intended naught but kindness and concord '?
But how will it be when calamity befalls them [on the Day of Judgement] because of what their hands have done in this world? They would then come to you, swearing by God, “Our aim was but to do good, and to bring about harmony.â€
They feel ashamed when wrong decisions and judgments hurt them for their own doings. Then they come to you (O Messenger), swearing that they went to others with good and noble intentions
But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord
Then how is it that when an affliction befalls them because of what their hands have sent on before, they come to thee swearing by ALLAH, saying, `We meant nothing but the doing of good and conciliation.
How will it be when misfortune befalls them because of what their hands have sent forth? Then they will come to thee, swearing by God, “We sought naught but virtue and harmony.
How then, when they are seized by misfortune, because of the deeds which are the acts of their own hands? Then they come to you, swearing by Allah: "We only meant good-will and conciliation!"
How about when a disaster strikes them because of what they’ve done? Then they come to you, swearing by God, “We intended nothing but goodwill and conciliation.”
How about when a disaster strikes them because what their hands have put forward, and then they come to you swearing by God: 'We only intended goodwill and reconciliation'
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So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah , "We intended nothing but good conduct and accommodation."
How then when there befalls them a calamity because of what their hands have sent forward? Then they will come to you, swearing by God, 'We meant nothing but good and concord.'
How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by God: "We meant no more than good-will and conciliation!"
How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah: "We meant no more than good-will and conciliation!"
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ یَعۡلَمُ ٱللَّهُ مَا فِی قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِیۤ أَنفُسِهِمۡ قَوۡلَۢا بَلِیغࣰا ٦٣
God knows well what is in the hearts of these people, so ignore what they say, instruct them, and speak to them about themselves using penetrating words
They (hypocrites) are those of whom Allah knows what is in their hearts; so turn away from them, admonish them, and speak to them about themselves with penetrating (effective) words.
These are they of whom Allah knoweth whatsoever is in their hearts: wherefore turn thou from them and exhort them, and say unto them for their souls , effectual saying
The secrets of the hearts of these people are well known to God. So leave them alone, and counsel them and speak to them eloquent words that would touch their very souls
Those are the ones whom Allah knows what is in their hearts. Do not heed what they say, give them advice and notify them about the reality of their selves in a clear and apparent manner.
Allah knows what is in such people´s hearts so turn away from them and warn them and speak to them with words that take effect.
They are the ones whom Allah knows as to what is in their hearts. So let them alone, and advise them, and speak to them concerning themselves far-reaching words
Such are the ones – God knows what is in their hearts; so withdraw from them (do not care what they say and do), and (continue to) admonish them, and say to them profound words touching their very souls
It is they of whom Allah knows what is in their hearts. So turn aside from them, and admonish them and speak to them with regard to their ownselves an effective word
Those -- God knows what is in their hearts; so turn away from them, and admonish them, and say to them penetrating words about themselves
They are those whom God knows what is in their hearts, so stay away from them and advise them, and speak to them with eloquent words (reaching) into their souls.
God exactly knows what their true belief is. Keep distance from them but continue inviting them to the right path may they be guided
God knows what is in their hearts, so do not join them, but advise them, and speak to them a word to reach their very souls
Those are the ones whom Allah knows whatever is in their hearts, so disregard them, yet admonish them and say to them words far-reaching to their (inner) selves.
These, God knows what is in their hearts. Turn thou away from them and admonish them, and speak to them into their souls with a searching word
The secrets of their hearts are well known to Allah; so avoid them and explain to them, and speak to them clearly in their affairs
It is they whom Allah knows all what is in their hearts so turn away from them and admonish them and tell them about themselves a word most penetrating.
God knoweth what is in the hearts of these men; therefore let them alone, and admonish them, and speak unto them a word which may affect their souls
These people - Allah knows the secrets of their heart. Turn you away from them and admonish them, and speak to them words to reach their souls (or about their souls)
Those, Allah knows what is in their hearts, so turn away from them, and exhort them, and say to them penetrating words about themselves
These are they whose hearts God knoweth. Therefore break off from them, and warn them, speak words that may penetrate their souls
They are those: Allah knows what (is) in their hearts; so avoid from them (any immediate punishment) and deliver sermon to them (through Verses of Allah), and speak to them, (talhead of state) to their innerselves, the penetrating word (of Allah’s Book)
They are those whom God knows what is in their hearts. So turn aside from them and admonish them and say to them concerning themselves penetrating sayings.
Allah knows what is in their hearts, so separate from them. Admonish them, speaking to them a penetrating word about their souls.
Allah knows what really is in their hearts; therefore, neglect their attitude, admonish them, and speak to them effectual words which may go deep into their hearts
As for them, Allah knows what is in their hearts. Leave them alone, admonish them, and say to them penetrating words about themselves
These are they, the secrets of whose hearts Allah knows; so turn aside from them and admonish them and speak to them effective words concerning themselves
Those are the persons (about whom) Allah knows that which is there in their hearts, so keep away from them, but admonish them and speak to them in words (which would) reach their souls.
Allah knows what is there in their inner minds. So leave them alone, admonish them, and speak to them words that would touch their inner souls
These are the (hypocrite and vicious) people whose every secret in their hearts Allah knows best. So, avoid them and admonish them persistently, and establish effective communication with them about themselves
These are a people whom God knows what is in their hearts, so turn away from them and advise them, and speak to their souls with a clear saying
These are a people whom God knows what is in their hearts, so turn away from them and advise them, and say to them in their souls a clear saying.
These are a people whom God knows what is in their hearts, so turn away from them and advise them, and say to them in their souls a clear saying.
Those are, those who God knows what (is) in their hearts/minds, so object/oppose from them, and preach/advise/warn them , and say to them in themselves an eloquent/sufficient saying
As for them - God knows all that is in their hearts; so leave them alone, and admonish them, and speak unto them about themselves in a gravely searching manner
Those (are they) whom Allah knows whatever is in their hearts; so veer away from them, and admonish them, and say to them consummate words (Literally: saying) about themselves
Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls
God knows what is in their hearts. (Muhammad), ignore their faults, advise them, and tell them frankly about what is in their souls
Those are the ones Allah knows what is in their hearts. So, ignore them, and give them good counsel, and speak to them about themselves in appealing words
Those are the ones of whom Allâh knows what is in their hearts. Thus, do not rebuke them but preach and communicate with them passionately and effectively concerning themselves.
Allah knows fully well whatever exists in their hearts. So bear with them and admonish them with words that will touch their inner selves
Only Allâh has full knowledge of what is stored up in their hearts, so leave them alone, preach and communicate with them passionately and effectively concerning themselves.
These and such persons are they upon whom wickedness prevails; Allah is 'Alimun of the irreverence mustering to their hearts. Therefore, disregard O Muhammad what they say and exhort them and discourse them on practical divinity by words piercing their ears, their hearts and their feelings and touching their innermost being
Allah knows what is in these peoples’ hearts, so, forgive them, warn them, and speak eloquently with them so it penetrates their minds
˹Only˺ Allah knows what is in their hearts. So turn away from them, caution them, and give them advice that will shake their very souls.
Those are the ones of whom Allah knows what is in their hearts, so turn away from them and admonish them and say profound words to them about themselves.
But God knows what their hearts conceal. Let them be. Admonish them and eloquently rebuke them
GOD is fully aware of their innermost intentions. You shall ignore them, enlighten them, and give them good advice that may save thei souls.
God knows well what is in these people's hearts, so ignore what they say, instruct them, and admonish them.
God knows well what is in these people’s hearts, so ignore what they say, instruct them, and admonish them.
They are those whom Allah knows what is in their cores. So, turn away from them, and exhort them, and say to them within themselves Eloquent say.
Those are they of whom Allah knows what is in their hearts, therefore turn away from them, and admonish them and speak to them concerning themselves effectual words
As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls.
Allah knows what is in their hearts. Ignore their attitude, enlighten them and speak to them in plain terms with full understanding of their viewpoints
These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves
These are they, the secrets of whose hearts ALLAH knows well. So turn away from them and admonish them and speak to them an effective word concerning themselves
They are those whom God knows what is in their hearts. So turn away from them, and admonish them and speak to them about their souls with penetrating words
Those men— (the hypocrites) are the ones whom Allah knows what is in their hearts; So keep away from them, but warn them, and speak to them a word that reaches their very souls
Those are the ones whom God knows what’s in their hearts. So, turn away from them, admonish them, and speak to them profound words.
They are those whom God knows what is in their hearts. So ignore them, and admonish them, and say to them concerning themselves penetrating words
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Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word
Those, God knows what is in their hearts. So turn away from them and admonish them, and speak to them penetrating words about themselves.
Those men,-God knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls
Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls
وَمَاۤ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِیُطَاعَ بِإِذۡنِ ٱللَّهِۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوۤا۟ أَنفُسَهُمۡ جَاۤءُوكَ فَٱسۡتَغۡفَرُوا۟ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابࣰا رَّحِیمࣰا ٦٤
All the messengers We sent were meant to be obeyed, by God’s leave. If only [the hypocrites] had come to you [Prophet] when they wronged themselves, and begged God’s forgiveness, and the Messenger had asked forgiveness for them, they would have found that God accepts repentance and is most merciful
We never sent a Messenger, but who obeyed by Permission of Allah. If they (hypocrites), when they wronged themselves, they could have come to you (Muhammad) and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Forgiving, Merciful.
And not an apostle We have sent but to be obeyed by Allah's command. And if they, when they had wronged their souls, had come unto thee and begged forgiveness of Allah, and the apostle had begged forgiveness for them they would surely have found Allah Relentant, Merciful
We have sent no apostle but that he should be obeyed by the will of God. If they had come to you after wronging themselves and asked forgiveness of God, and you had also asked forgiveness for them, they would surely have found God forgiving and merciful
We have revealed every Rasul for them to be obeyed with the permission of Allah. Had they come to you after having wronged themselves and asked for forgiveness from Allah, and if the Rasul had asked for forgiveness on their behalf, they would surely have found Allah to be the Tawwab and the Rahim.
We sent no Messenger except to be obeyed by Allah´s permission. If only when they wronged themselves they had come to you and asked Allah´s forgiveness and the Messenger had asked forgiveness for them they would have found Allah Ever-Returning, Most Merciful.
We did not send any apostle but to be obeyed by Allah’s leave. Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful
(Everyone should know well that) We have never sent a Messenger but that he should be obeyed by God’s leave. If, when they wronged themselves (by committing a sin), they but came to you and implored God to forgive them – with the Messenger praying to God for their forgiveness – they would find that God is One Who returns the repentance of His servants with liberal forgiveness and additional reward, and All-Compassionate
And We have sent no Messenger but that he should be obeyed by the leave of Allah. Had they, when they had acted contrary to their own interests, come to you and sought the protection of Allah, and had this perfect Messenger (also) sought protection for them they would have surely found Allah Oft-Returning with compassion, Ever Merciful
We sent not ever any Messenger, but that he should he obeyed, by the leave of God. If; when they wronged themselves, they had come to thee, and prayed forgiveness of God, and the Messenger had prayed forgiveness for them, they would have found God turns, All-compassionate
We did not send any messenger except that he was to be obeyed by God’s permission. And if they had come to you when they wronged themselves and asked for God’s forgiveness, and the messenger had asked for their forgiveness, they would have certainly found God acceptor of repentance and merciful.
God has sent His Prophets to be obeyed [and not be put aside and treated like a ceremonial person that should only be respected.] After all, the Prophets represent the will of the Lord. If the unjust people had sought the forgiveness of the Lord and, the Prophet, too, had begged the Lord to forgive them, they would have found God the Most Forgiving, the Most Merciful
We did not send a messenger except to be followed in accordance with the will of God. If they had only, when they were unjust to themselves, come to you and asked God's forgiveness, and once the messenger had asked forgiveness for them, they would have found God indeed Oft-Returning, the Merciful Redeemer
And never did We send any messenger but to be obeyed by Allah’s leave. And had they—after being unjust to themselves—come to yousg and sought Allah's forgiveness, and had the Messenger prayed for their forgiveness, they would have found Allah Granting and Accepting of repentance, Bestowing of mercy.
We have never sent an apostle save that he should be obeyed by the permission of God; and if they, when they have wronged themselves, come to thee and ask pardon of God, and the Apostle asks pardon for them, then they will find God easy to be turned, compassionate
And We did not send any Noble Messenger except that he be obeyed by Allah’s command; and if they, when they have wronged their own souls, come humbly to you (O dear Prophet Mohammed - peace and blessings be upon him) and seek forgiveness from Allah, and the Noble Messenger intercedes for them, they will certainly find Allah as the Most Acceptor Of Repentance, the Most Merciful
And We have sent no messenger except that he should be obeyed by the leave of Allah. And if only that when they had wronged their own souls, they came to you and they asked Allah for forgiveness and the messenger asked forgiveness for them, then they will surely find Allah Acceptor of repentance, Most Merciful.
We have not sent any apostle, but that he might be obeyed by the permission of God: But if they, after they have injured their own souls, come unto thee, and ask pardon of God, and the apostle ask pardon for them, they shall surely find God easy to be reconciled and merciful
We have never sent a messenger save that he should be obeyed by the permission of Allah; and if they, when they have wronged themselves, come to you and ask pardon of Allah, and the Messenger asks pardon for them, then they will find Allah easily Forgiv
We did not send a Messenger except that he should be obeyed, by the permission of Allah. If, when they wronged themselves, they had come to you and asked Allah for forgiveness, and the Messenger had asked for forgiveness for them, they would have found Allah the Turner, the Most Merciful
We have not sent any apostle but to be obeyed, it God so will: but if they, after they have sinned to their own hurt by unbelief, come to thee and ask pardon of God, and the apostle ask pardon for them, they shall surely find that God is He who turneth unto man, Merciful
And We did not send a Messenger except to be obeyed in accordance with the permission (i.e.,in accordance with the Book) of Allah. And if they (i.e.,the hypocrites), when they did wrong to their ownselves, had come to you, then they had invoked Allah’s forgiveness, and the Messenger had invoked forgiveness for them, indeed they would have found Allah Ever-Attentive, continuously Merciful
And We never sent a Messenger, but he is obeyed with the permission of God. And if, when they did wrong themselves, they drew near to thee and asked for the forgiveness of God and the Messenger asked for forgiveness for them, they found God Accepter of Repentance, Compassionate.
We never sent a messenger except that he should be obeyed according to Allah’s will. If (the sinners) had come to you and asked Allah’s forgiveness when they wronged themselves, and if the messenger had asked forgiveness for them, they would have found Allah Responsive, Most Merciful.
We did not send any Messenger but to be obeyed by Allah’s leave. If they would have come to you when they had wronged themselves to seek Allah’s forgiveness and if the Messenger had also asked Allah’s forgiveness for them, they would have found Allah Forgiving, Merciful
(And tell them that) We never sent a Messenger but that he should be obeyed by the leave of Allah. If whenever they wronged themselves they had come to you praying to Allah for forgiveness, and had the Messenger prayed for their forgiveness, they would indeed have found Allah All-Forgiving, All-Compassionate
And We sent no messenger but that he should be obeyed by Allah’s command. And had they, when they wronged themselves, come to thee and asked forgiveness of Allah, and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful
And We did not send any messenger but to be obeyed by Allah's permission. And when they were unjust to themselves, had they come to you and asked for protective forgiveness of Allah and had the messenger (also) asked for protective forgiveness for them, they would have found Allah, Accepter of repentance, Merciful.
And We did not send any Messenger but to be obeyed by Allah's command. And if only they had — when they were unjust to themselves — come to you and asked forgiveness of Allah and the Messenger asked forgiveness for them, they would have found Allah Accepting repentance, Merciful
And We have not sent any Messenger but that he must be obeyed by the command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah, and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful
We do not send a messenger except to be obeyed by God's leave. And had they come to you when they had wronged themselves and sought God's forgiveness, and the messenger sought forgiveness for them, they would have then found God to be Pardoning, Merciful
We do not send a messenger except to be obeyed with the permission of God. And had they come to you when they had wronged themselves and sought the forgiveness of God, and the messenger sought forgiveness for them, they would have then found God to be Pardoning, Merciful.
We do not send a messenger except to be obeyed with the permission of God. And had they come to you when they had wronged themselves and sought the forgiveness of God, and the messenger sought forgiveness for them, they would have then found God to be Pardoning, Merciful.
And We did not sent from a messenger except to be obeyed with God's permission; and if that when they caused injustice/oppression to themselves, they came to you, so they asked for forgiveness (from) God, and the messenger asked for forgiveness for them, they would have found God forgiving, merciful
for We have never sent any apostle save that he should be heeded by God's leave. If, then, after having sinned against themselves, they would but come round to thee and ask God to forgive them - with the Apostle, too, praying that they be forgiven - they would assuredly find that God is an acceptor of repentance, a dispenser of grace
And in no way have We sent any Messenger except that he should be obeyed, by the permission of Allah; and if, as they have done an injustice to themselves, they had come to you, so (had) asked forgiveness from Allah, and the Messenger (had) asked forgiveness for them, indeed they would have found Allah Superbly Relenting, Ever-Merciful
We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful
We did not send any Messengers for any reason other than to be obeyed because of the will of God. If they ever do injustice to themselves and come to you (Muhammad) asking for God's forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful
We did not send any Messenger but to be obeyed by the leave of Allah. Had they, after having wronged themselves, come to you and sought forgiveness from Allah, and had the Messenger prayed for their forgiveness, they would certainly have found Allah Most-Relenting, Very- Merciful
We sent no ‘Messenger’ but to be obeyed by the permission of Allâh. If only those (‘Hypocrites’) came to you after wronging themselves—seeking Allâh’s forgiveness and (asking) the ‘Messenger’ to pray for their forgiveness, they would have certainly found Allâh Oft-Forgiving and Most Merciful.
We did not send any messenger, except to be obeyed in accordance with His will. When the hypocrites had caused an outrage against themselves, they should have come to you. If they had sought forgiveness from Allah, and if the messenger had (also) sought forgiveness on their behalf, they would surely have found that Allah is all Forgiving and the most Merciful
We only sent Messengers to be obeyed by the will of Allâh. If only those (who indulge in hypocrisy) had come to you after wronging themselves, seeking the forgiveness of Allâh and asking the Messenger to pray for their forgiveness, they would have certainly found Allâh Oft-Forgiving and Most Merciful.
Never did We send a Messenger but to be obeyed, Allah willing, and had they turned to Allah as soon as they had wronged themselves and betaken themselves to you to declare their invocation to Allah for forgiveness, and the Messenger -you Muhammad- had invoked Allah, on their behalf, for mercy and forgiveness, they would have found Allah Tawabun and Rahimun
We haven’t sent a single messenger except that he should be obeyed as commanded by Allah. If anyone who wronged themselves came to you seeking Allah’s forgiveness, Messenger, seek forgiveness for them! They will find Allah Relenting, Most Kind
We only sent messengers to be obeyed by Allah’s Will. If only those ˹hypocrites˺ came to you ˹O Prophet˺—after wronging themselves—seeking Allah’s forgiveness and the Messenger prayed for their forgiveness, they would have certainly found Allah ever Accepting of Repentance, Most Merciful.
And We did not send a messenger except that he be obeyed by Allah´s permission, and if they had after wronging themselves come to you and asked Allah for forgiveness and the messenger had asked forgiveness for them, they would have found Allah accepting and merciful.
We have sent forth apostles only so that they are obeyed by God‘s leave. If, when they wronged themselves, they had come to you imploring God‘s forgiveness, and if the Apostle had sought forgiveness for them, they would have found that God pardons and is compassionate
We did not send any messenger except to be obeyed in accordance with GOD's will. Had they, when they wronged their souls, come to you and prayed to GOD for forgiveness, and the messenger prayed for their forgiveness, they would have found GOD Redeemer, Most Merciful.
It is God's will that all messengers He sent be obeyed. If they [hypocrites] had come to you [Prophet], after having wronged themselves, and asked God to forgive them, while you, too, were asking for their forgiveness, they would have found that God accepts repentance and is Merciful-to-all.
It is God’s will that all messengers He sent be obeyed. If they [hypocrites] had come to you [Prophet], after having wronged themselves and asked God to forgive them, while you, too, were asking for their forgiveness, they would have found that God accepts repentance and is The Mercy Giver.
And We did not send among a messenger except to be obeyed with Allah’s permission. And if they when oppressed themselves, came to you so they sought Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Repenting, Merciful.
And We did not send any Messenger save that he should be obeyed by Allah's leave, and had they, when they were unjust to themselves, come to you and sought forgiveness of Allah and the Messenger (also) had asked forgiveness for them, they would certainly have found Allah forgiving, Merciful
We have sent every messenger so that he should be obeyed by God's leave. If, when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful.
We have sent no Messenger but that he should be obeyed by Allah's leave. They are not sent with hypotheses, but to show people how they can establish an equitable society, in which people flourish individually and collectively. They attain personal development and become worthy of immortal life in the Paradise (89:29). If anyone hurts his or her "Self" by transgressing His Laws, or wrongs a member of the community, he or she must come to the Messenger, the Central Authority of the System, to make amends. Sitting back at home and praying in hiding won't help (9:102-105), (20:82), (5:10). The Messenger will then, decide the matter seeing if there is room for forgiveness in the Divine Law. Such is the Moral Order that the Messenger has inculcated in the hearts and in the society where one becomes the watcher over one's own "Self" (8:74-75), (9:100), (48:29), (59:8-9). Indeed, there is plenty of room for making amends, and for mercy in the Divine System. Allah is Acceptor of repentance, Merciful
And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful
And WE have sent no Messenger but that he should be obeyed by the command of ALLAH. And if they had come to thee, when they had wronged their souls, and asked forgiveness of ALLAH, and the Messenger also had asked forgiveness for them, they would have surely found ALLAH Oft-Returning with compassion, and Merciful
We sent no messenger, save that he should be obeyed by God’s Leave. If, when they had wronged themselves, they had but come to thee and sought forgiveness of God, and the Messenger had sought forgiveness for them, they would surely have found God Relenting, Merciful
We did not send a messenger, but only to be obeyed, in accordance with the Will of Allah. If they had only come to you when they were unjust to themselves, and asked for Allah’s forgiveness, and the messenger had asked for forgiveness for them, (then) they would have found Allah is Forgiving and accepts repentance (Tawwab), Most Merciful (Raheem)
We sent no messenger except to be obeyed by God’s permission. If they, after wronging themselves, had come to you, sought God’s forgiveness, and the Messenger had asked for their forgiveness, they would have found God Accepting of repentance, Most Merciful.
We did not send any messenger except to be obeyed by God's leave. Had they, when they wronged themselves, come to you, and prayed for God's forgiveness, and the Messenger had prayed for their forgiveness, they would have found God Relenting and Merciful
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And We did not send any messenger except to be obeyed by permission of Allah . And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful
We have not sent a messenger except that he may be obeyed with the permission of God; and if they, when they have wronged themselves, come to you and ask forgiveness of God, and the messenger asks forgiveness for them, surely they will find God relenting, compassionate.
We sent not an apostle, but to be obeyed, in accordance with the will of God. If they had only, when they were unjust to themselves, come unto thee and asked God's forgiveness, and the Apostle had asked forgiveness for them, they would have fo und God indeed Oft-returning, Most Merciful
We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful
فَلَا وَرَبِّكَ لَا یُؤۡمِنُونَ حَتَّىٰ یُحَكِّمُوكَ فِیمَا شَجَرَ بَیۡنَهُمۡ ثُمَّ لَا یَجِدُوا۟ فِیۤ أَنفُسِهِمۡ حَرَجࣰا مِّمَّا قَضَیۡتَ وَیُسَلِّمُوا۟ تَسۡلِیمࣰا ٦٥
By your Lord, they will not be true believers until they let you decide between them in all matters of dispute, and find no resistance in their souls to your decisions, accepting them totally
But no (O Muhammad), by your Lord, they will not believe until they accept you as a judge in their disputes between them, and they don’t find in themselves any resistance on what you have decided, and accept with full submission.
Aye! by thy Lord, they shall not believe until they have made thee judge of that which is disputed among them, and then find no vexation in their hearts with that which thou hast decreed, and they submit with full submission
Indeed, by your Lord, they will not believe till they make you adjudge in their disputes and find no constraint in their minds about your decisions and accept them with full acquiescence
But that is not the case! By your Rabb, until they appoint you as an arbitrator for the conflicts between themselves, and comply with your judgment in full submission and without feeling any internal discomfort (objection), they would not have believed.
No, by your Lord, they are not muminun until they make you their judge in the disputes that break out between them, and then find no resistance within themselves to what you decide and submit themselves completely.
But no, by your Lord! They will not believe until they make you a judge in their disputes, then do not find within their hearts any dissent to your verdict and submit in full submission
But no! By your Lord, they do not (truly) believe unless they make you the judge regarding any dispute between them, and then find not the least vexation within themselves over what you have decided, and surrender in full submission
But no, (not so as they have asserted,) by your Lord! they are no believers at all unless they refer all their disputes (that arise between them) to you for judgment, then they do not find any demur in their minds about the propriety of your judgment, and they submit (to your decisions) with entire submission
But no, by thy Lord! they will not believe till they make thee the judge regarding the disagreement between them, then they shall find in themselves no impediment touching thy verdict, but shall surrender in full submission
But no, by your Lord that they do not (really) believe (in you and what was sent down to you) until they make you judge in what is the subject of disagreement between them, and they do not find any difficulty in themselves about your decision, and they completely submit (to your decision).
Never indeed, by your Lord; they can never be a true believer until the submit their disputes to your judgment, do not resent it and accept it full heartedly
But no, by the Guardian Evolver, they can have no faith, until they make you judge for all disputes among them, and find in their souls no resistance against your decisions, but instead accept them with the fullest conviction
But no, by yoursg Lord, they will never attain faith until they make you judge in their disputes, then find within themselves no discomfort from whatever you have decreed and submit completely.
But no! by thy Lord! they will not believe, until they have made thee judge of what they differ on; then they will not find in themselves aught to hinder what thou hast decreed, and they will submit with submission
So O dear Prophet (Mohammed - peace and blessings be upon him), by oath of your Lord, they will not be Muslims until they appoint you a judge for the disputes between them - and then whatever you have decided, they should not find opposition to it within their hearts, and they must accept it wholeheartedly
But nay by your Lord, they will not truly believe until they make you an arbitrator in all the matters that arise between them and thereafter they do not feel any constriction within themselves because of the decision you made and they submit a complete submission.
And by thy Lord they will not perfectly believe, until they make thee judge of their controversies; and shall not afterwards find in their own minds any hardship in what thou shalt determine, but shall acquiesce therein with entire submission
But no! By your Lord! They will not believe, until they have made you judge of what they differ on; then they will not find in themselves any hindrance to what you have decreed, and they will fully surrender
But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission
And they will not - I swear by thy Lord - they will not believe, until they have set thee up as judge between them on points where they differ. Then shall they not find in their own minds any difficulty in thy decisions, and shall submit with entire submission
But No! By your Nourisher-Sustainer! They shall not develop Faith until they make you judge in that which became a victim of dispute among them, (and) afterwards do not find in their selves (any) resistance (or disinclination) against what you decided (in the matter under dispute), and (thus) submit (theirselves in Islam) in full submission
But no! By thy Lord! They will not believe until they make thee a judge in what they disagreed about between them. Again, they find within themselves no impediment to what thou hadst decided, resigning themselves to submission, full submission.
Never, considering your Lord, will they ever believe. First, they would insist on making you [the Prophet] their judge in all disputes among them. They would have to find, within themselves, no resistance against your decisions. They would have to accept them with full conviction.
Nay! O Muhammad - by your Lord - they will never be true believers until they accept you as a judge in their disputes, then they do not find any resentment in their hearts against your verdicts and accept them with complete submission
But no, by your Lord, they cannot become true be-lievers until they seek your arbitration in all matters on which they disagree among themselves, and then find not the least vexation in their hearts over what you have decided, and accept it in willing submission
But no, by thy Lord! They believe not until they make thee a judge of what is in dispute between them, then find not any straitness in their hearts as to that which thou decidest and submit with full submission
But no, by your Fosterer ! they will not (be considered to have) believed, until they make you a judge for that which is in dispute among them, then find no objection in their souls (minds) regarding that which you have decided and accept it submissively.
No! By your Lord, no! They believe not, until they make you the arbiter in disputes among them, and then find no reservations in their minds on your decisions and submit to them entirely
So, (O Beloved,) by your Lord, they cannot become true believers until they make you a judge in every dispute that arises amongst them, and thereafter they do not feel any resentment in their hearts against the judgment that you make, and submit (to your decision) gladly, with total submission
No, by your Lord, they will not believe until they make you judge in what they dispute with each other, then they will not find in their souls any animosity for what you have decided, and they will yield completely
No, by your Lord, they will not believe until they make you judge in what they dispute with each other, then they will not find in their souls any animosity for what you have decided, and they will comply completely.
No, by your Lord, they will not believe until they make you judge in what they dispute with each other, then they will not find in their souls any animosity for what you have decided, and they will comply completely.
So no, and by your Lord, they do not believe, until they appoint you to judge in what quarreled/disputed between them, then they do not find in themselves a strain/blame from what you judged/ordered ,and they submit/surrender submissively/surrenderingly
But nay, by thy Sustainer! They do not [really] believe unless they make thee [O Prophet] a judge of all on which they disagree among themselves, and then find in their hearts no bar to an acceptance of thy decision and give themselves up [to it] in utter self-surrender
(Yet) no, by your Lord, they will not believe till they make you judge regarding what they controvert among themselves. Thereafter they should not find in themselves any restriction about whatever you have decreed, and should submit in full submission
But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission
I swear by your Lord that they will not be considered believers until they let you judge their disputes and then they will find nothing in their souls to prevent them from accepting your judgment, thus, submitting themselves to the will of God
So, never by your Lord! Never shall they become believers, unless they make you the judge in the disputes that arise between them, then find no discomfort in their hearts against what you have decided, and surrender to it in total submission
But nay, by your Lord, they will not be truly believers till they ask you to judge any dispute arises between them, not finding any discomfort in their hearts and minds against your decision. Thus, they ought to accept (your decision) with full submission.
Not at all! By your Lord, they can never really be the believers unless they accept you as a judge concerning all matters of dispute between them. (They cannot be the believers) until they find no conflict in their mind concerning any matter you have settled and put to rest; until they accept all your decisions with complete and total submission
But no, by your Lord! They will not be of those whose Faith is unfeigned till they ask you to judge any dispute arises between them, and they will not find any discomfort in their hearts and minds against your decision, and will submit with full submission.
But never, by Allah, your Creator, shall they be recognized as Muslims and be sanctioned by all solemnities of religion until they have willingly accepted you as the judge and/or the arbitrator. and accepted your judgement and submitted to your authority with submissive reverence, and reasoned high of Providence
By your Lord, they aren’t believers until they make you the judge in their disputes, accept your decision without reservation, and commit themselves to your decision
But no! By your Lord, they will never be ˹true˺ believers until they accept you ˹O Prophet˺ as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.
But no, by your Lord, they do not believe until they seek your judgement in what they dispute about between themselves and then do not find within themselves any resentment to what you have decided and submit fully.
But, by your Lord, they will not believe until they seek your arbitration in their disputes. Then they will not doubt the justice of your verdicts and will submit entirely
Never indeed, by your Lord; they are not believers unless they come to you to judge in their disputes, then find no hesitation in their hearts whatsoever in accepting your judgment. They must submit a total submission.
By your Lord, they do not really believe unless they make you [prophet] judge their disputes, and then find no resentment to accept your decision, fully submitting.
By your Lord, they do not really believe unless they make you [prophet] judge their disputes and then find no resentment to accept your decision, fully submitting.
So, no, by your Lord, they will not believe until they are judging you in what is brawling between them, then they will not find within themselves critical from what you have judged, and they submit in [full, willing] submission.
But no, by your Lord! they do not believe (in reality) until they make you the judge regarding the disagreement between them, then they find within themselves no dislike of which you decide and submit with full submission.
But no, by your Lord! They do not really believe unless they make you judge in all disputes between them, and then find in their hearts no bar to an acceptance of your decisions and give themselves up in total submission.
By your Lord, They do not really believe unless they make you (O Prophet) a judge in all their disagreements. And then find no hesitation in their hearts in accepting your judgment, and submit with full submission
But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission
But no, by thy Lord, they will not be true believers until they make thee judge in all that is in dispute between them and then find not in their hearts any demur concerning that which thou decidest and submit with full submission
But no, by thy Lord, they will not believe until they have made thee the judge between them in their disputes, and find no resistance in their souls to what thou hast decreed, and surrender with full submission
But no! By your Lord, they can have no (real) Faith, unless they make you judge in all disputes between them, and find no objections in their souls against your decisions, but accept them with the fullest conviction
But no, by your Lord, they won’t believe until they seek your arbitration in their disputes, then find no resistance within themselves to your decisions and fully submit themselves.
But no, by your Lord, they will not believe until they call you to arbitrate in their disputes, and then find within themselves no resentment regarding your decisions, and submit themselves completely
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But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission
And no, by your Lord, they will not believe, until they have made you judge of what is in dispute between them, then find within themselves no straitness from what you decide, and submit with submission.
But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction
But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction
وَلَوۡ أَنَّا كَتَبۡنَا عَلَیۡهِمۡ أَنِ ٱقۡتُلُوۤا۟ أَنفُسَكُمۡ أَوِ ٱخۡرُجُوا۟ مِن دِیَـٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِیلࣱ مِّنۡهُمۡۖ وَلَوۡ أَنَّهُمۡ فَعَلُوا۟ مَا یُوعَظُونَ بِهِۦ لَكَانَ خَیۡرࣰا لَّهُمۡ وَأَشَدَّ تَثۡبِیتࣰا ٦٦
if We had ordered, ‘Lay down your lives’ or ‘Leave your homes,’ they would not have done so, except for a few- it would have been far better for them and stronger confirmation of their faith, if they had done as they were told
And if We had enjoined upon them (saying): “You kill yourselves (the innocent ones kill the guilty ones) or leave from your homes,” they would not have done it except very few of them. If they had done what they were commanded of it, it would have been better for them, and would have added (to their faith) firmness;
And had We prescribed unto them: slay yourselves or go forth from your dwellings, they had not done it, save a few of them. And did they do that which they are exhorted to do, it would be for them better and more strengthening
If We had commanded them to lay down their lives and to go forth from their homes, only a few would have obeyed; though had they followed what they had been commanded it would surely have been good for them and the strengthening of their faith
If We had written upon them “kill your selves” (be willing to die for the sake of Allah) or “leave your homes”, except for a very few of them, they would not have done it. Had they followed the advice given to them, surely it would have been better and healthier for them.
If We had directed them to kill themselves or leave their homes, they would not have done so, except for a very few. But if they had done what they were urged to do, it would have been better for them and far more strengthening.
Had We prescribed for them, [commanding]: ‘Slay [the guilty among] your folks or leave your habitations,’ they would not have done it, except a few of them. And if they had done as they were advised it would have been better for them, and firmer in confirming [their faith]
If We were to ordain for them, "Lay down your lives (in God’s cause so that you may be purified of your sins)" or "Leave your habitations (that you have contaminated with your sins and emigrate to another land in God’s cause)," they would not do that save a few of them. But if they had done what was urged upon them (before things had come to this point) – if only they would do it from now on – it would indeed have been (and would be) for their own good and (more apt for them) to be more securely established (in the land)
If We had made it binding on them, `Lay down your lives or go out of your homes,' they would not have done it, excepting a few of them. And if they had done what they are exhorted to do, it would surely have been better for them and conducive to a greater strength (in their faith)
But had We prescribed for them, saying, 'Slay yourselves' or 'Leave your habitations,' they would not have done it, save a few of them; yet if they had done as they were admonished it would have been better for them, and stronger confirming them
And if We had prescribed to them to kill each other or leave your homes, only a few of them would have done it. But if they did what they were advised to it, it would have been better for them and more strengthening (for their faith).
If I had asked them to put their lives in line for the cause of God or leave their homes to participate in a God pleasing mission, only a few would have obeyed in spite of the fact that obeying the Lord’s orders is the best for them as it will make them stronger people
If We ordered them to sacrifice their lives or to leave their homes, very few of them would have done so. But if they had done what they were told, it would have been best for them, and would have gone furthest to strengthen their faith
And had We decreed for them: “Kill yourselves,” or “Depart your homes,” they would not have done it, except for a few of them. But had they done what they were admonished, it would have been better for them and a firmer confirmation.
But had we prescribed for them, 'Kill yourselves, or go ye forth out of your houses,' they would not have done it, save only a few of them; but had they done what they are admonished, then it would have been better for them, and a more firm assurance
And had We decreed for them to slay themselves or to leave their homes and families, only a few of them would have done it; and if they did what they are advised to, it would be good for them, and would have strengthened faith
And if We were to prescribe upon them that you kill yourselves or that you go forth from your homes, they will not do it except a very few among them. But if only they did what they were admonished to, then surely that would have been better for them and greater in strengthening them.
And if we had commanded them, saying, slay your selves, or depart from your houses; they would not have done it, except a few of them. And if they had done what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith
But had we prescribed for them, "Sacrifice your lives, or leave your homes" they would not have done it, save only a few of them. But had they done what they were told, then it would have been better for them, and more strengthening
Had We written for them, saying, 'Slay yourselves, ' or 'Emerge from your houses, ' they would not have done so, except a few of them. Yet, if they had done as they were exhorted, it would have been better for them, and stronger in firmness
Had we laid down such a law for them as "Kill yourselves, or abandon your dwellings," but few of them would have done it. But had they done that to which they were exhorted, better and it been for them, and stronger for the confirmation of their faith
And if We had ordained for them: ‘that you kill yourselves (in the Way of Allah), or (that) you come out of your homes (in the Way of Allah)’, they would not have done it except a minority among them. And if indeed they had done what they are exhorted to, surely it would have been better for them and more powerful in providing strength (to their Faith or Belief)
And if We prescribed for them that you: Kill yourselves, or: Go forth from your abodes, they would not have accomplished it, but a few of them. And had they accomplished what they are admonished by it, it would have been better for them and a stauncher confirming.
If We had ordered them to sacrifice their lives or leave their homes, very few of them would have done it. If they would have done as they were told, it would have been best for them and strengthened their faith.
If We had commanded them to sacrifice their lives or to leave their homes, very few of them would have done it. Yet, if they would have done what they were commanded to do, it would have been better for them; not only would their faith have been strengthened
Had We enjoined upon them: ´Slay yourselves´, or ´Leave your habitations´, very few of them would have done it; yet if they had done as they were admonished, it would have been better for them and would have strengthened them
And if We had enjoined them, Lay down your lives or go forth from your homes, they would not have done it except a few of them. And if they had done what they are exhorted to do, it would certainly have been better for them and more strengthening
And had We prescribed for them that, "Kill yourselves or go out from your houses," they would not have done it except a few of them, and had they done that which they are admonished with, it would have been better for them and (it would have) established (them) more firmly,
And if We had passed an order for them to lay down their lives or to leave their homes, they would not have done it, except for a few of them. And had they done what they were advised to, it would have certainly been better for them and it would have very much strengthened their position
If We had prescribed for them: ‘Kill yourselves, or leave your homes and go away,’ only a few of them would have acted upon it. If they had abided by what they were advised to do, that would have been in their favour, enabling them to tenaciously hold fast (to the Faith)
And had We decreed for them: "Kill yourselves," or "Leave your land," they would not have done so except for a few of them. And if they had done what they were advised with, it would have been better for them and helped to strengthen them
And had We decreed for them: "Kill yourselves," or "Leave your land," they would not have done so except for a few of them. And if they had done what they were advised with, it would have been better for them and helped to strengthen them.
And had We decreed for them: "Kill yourselves," or "Leave your land," they would not have done so except for a few of them. And if they had done what they were advised with, it would have been better for them and helped to strengthen them.
And if that We wrote/ordered/decreed on them, that kill yourselves or get out from your homes, they would not have done it, except (a) few from them, and if that they did what they are being advised/warned with it (it) would have been best for them, and strongest affirmation
Yet if We were to ordain for them, "Lay down your lives," or, "Forsake your homelands," only a very few of them would do it - although, if they did what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith]
And if We had prescribed for them (saying), "Kill yourselves, " or "Go out of your residences, " in no way would they have performed (it) except a few of them. And if they had performed what they were admonished, it would have been more charitable for them and more strict in confirming them
And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening
Had We commanded them to kill themselves or abandon their homes, only a few of them would have done it. If they had done what they had been advised to do, it would have strengthened their faith
If We had prescribed for them that they should kill themselves or that they should migrate from their homeland, they would have not done it, except a few of them. If they had done what they were advised to do, it would have been better for them, and more effective in making (them) firm
If We had ordered them to sacrifice themselves or abandon their homes, they would not have done it except for a few of them. However, if they had done what they were exhorted to do, it would certainly have been far better for them and more strengthening.
Barely a few would have complied, had We ordered them to lay down their lives or to leave their homes. They would have fared better, had they done what they were being advised. It would have strengthened their faith
If We had commanded them to sacrifice their lives or abandon their homes, they would not have done it except for a few of them. Yet, if they had done what they were exhorted to do, it would certainly have been far better for them and more strengthening.
And had Allah enjoined them to sacrifice their lives in His cause or to go out of their homes to fight against positive unbelief, they would not have obeyed the injunction with the exception of a few. Had they obeyed Allah's authoritative admonition, it would have been much better for them here and Hereafter. Such obedience would have confirmed their peace and position of authority and deep joy would have settled on their spirits
If We had ordered them: “Lay down your lives,” or “Leave your homes,” for the sake of Allah only a few of them would have done so. Had they done what they were told, that would have been better for them and put them on a far firmer footing;
If We had commanded them to sacrifice themselves or abandon their homes, none would have obeyed except for a few. Had they done what they were advised to do, it would have certainly been far better for them and more reassuring,
And if We had prescribed for them to kill your own or to leave your houses, they would not have done it, with the exception of a few of them, but if they had done what they were admonished with it would have been better for them and of greater firmness.
And had We commanded them: ‘Lay down your lives,‘ or ‘Flee from your homes,‘ only a few would have complied. Yet, had they done what they were admonished to do, it would have been better for them and their faith would have been strengthened
Had we decreed for them: "You must offer your lives," or "Give up your homes," they would not have done it, except for a few of them. (Even if such a command was issued,) had they done what they were commanded to do, it would have been better for them, and would prove the strength of their faith.
If we had ordered them, "Lay down your lives!" or, "Leave your homes," they would not have done so, except for a few. However, if they had done what they were ordered to do, it would have been better for them and a stronger confirmation of their faith,
If we had ordered them, “Lay down your lives!” or, “Leave your homes,” they would not have done so, except for a few. However, if they had done what they were ordered to do, it would have been better for them, and stronger confirmation of their faith,
And if We wrote upon them: “Kill yourselves,” or “Exit out from your homes,” they would not have done it, except for a few among them. And if they did what they were exhorted with it, it would have been goodness for them, and a stronger fixation.
And if We had decreed, for them (saying) : ' Kill yourselves or go forth from your dwellings, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and more efficacious for streng thening (their faith)
Yet if We were to order them, “Lay down your lives,†or, “Forsake your homelands,†only a very few of them would do it; but if they would do what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith].
And if We had decreed for them, "Lay down your lives," or "Forsake your homelands," a few of them would do it. Although, if they did as was admonished, it would be for their own good, and a cause for strengthening themselves
And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them)
And if WE had commanded them: Slay your people or leave your homes,' they would not have done it except a few of them; and if they had done what they are exhorted to do, it would surely have been better for them and conducive to greater strength
And had We prescribed for them, “Lay down your lives” or “Leave your homes,” they would not have done so, save a few. And had they done what they were exhorted to do, it would have been better for them, and a stronger confirmation
And if We had ordered (them) to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been the best for them, and would have gone farthest to strengthen their (Faith)
Had We commanded them, “Lay down your lives,” or “Abandon your homes,” only a few would have complied. If they had done what they were advised, it would’ve been better for them and strengthened their conviction.
Had We decreed for them: 'Kill yourselves,' or 'Leave your homes,' they would not have done it, except for a few of them. But had they done what they were instructed to do, it would have been better for them, and a firmer confirmation
Not available
And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith]
And if that We had prescribed for them 'Kill yourselves' or 'Leave your homes,' they would not have done it, except a few of them; but if they had done what they are admonished, surely it would have been better for them, and stronger in firmness.
If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen thei r (faith)
If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith)
وَإِذࣰا لَّءَاتَیۡنَـٰهُم مِّن لَّدُنَّاۤ أَجۡرًا عَظِیمࣰا ٦٧
and We would have given them a rich reward of Our ow
and then We would have given them a great reward from Ourselve
And then We would surely have vouchsafed unto them from Our presence a mighty hire
And We would have bestowed on them a great reward of Our own
Then We would surely have given them a great reward from Our ladun.
In that case We would have given them an immense reward from Us
Then We would surely have given them a great reward from Us
And then We would surely have granted them from Our Presence a tremendous reward
And in that case We could certainly have bestowed upon them from Ourself a great reward
and then We surely would have given them from Us a mighty wage
Then We would have certainly given them a great reward from Us,
[If they had obeyed,] I would have certainly given them a great reward
And We would then have given them, from our presence, a great reward
And We would then have brought them from Us a great reward,
And then we would surely have brought them from ourselves a mighty hire
And were it so, We would bestow upon them a great reward from Ourselves
So then We would have given them from Our own presence a reward most magnificent.
and we should then have surely given them in our sight an exceeding great reward
And then We would surely have brought them from Our Presence a mighty reward
and then We would surely have given them from Our Own, a great wage
In that case we had surely given them from ourself a great recompense
and then We would have bestowed upon them, from Our presence a great reward —
And, then, We would have given them from that which proceeds from Our Presence a sublime compensation.
We would then have given them a great reward from Us.
but We would have given them an extra great reward on Our ow
whereupon We would indeed grant them from Us a mighty reward
And then We would certainly have given them from Ourselves a great reward
and then We would have given them from Ourselves, a great reward,
And in that case, We would certainly have given them from Ourselves a great reward
And then We too would have bestowed upon them a great reward from Our presence
Then We would have given them from Us a great reward
Then We would have given them from Us a great recompense
Then We would have given them from Us a great recompense.
And then We would have given them from at Us a great reward
whereupon We should indeed grant them, out of Our grace, a mighty reward
And indeed, We would have brought them from very close to Us a magnificent reward
And then We should bestow upon them from Our presence an immense reward
We would have given them a great rewar
In that case, We would certainly have given them a great rewar
Indeed, We would then have given them from Ourselves a great reward.
Then, We would surely have granted them an exquisite reward by Our grace
And We would surely have given them from Ourselves a mighty reward.
There and then they would have merited a great reward from heaven's realm
We would have given them a great reward
and We would have granted them a great reward by Our grace
And We would then have given them from Us an immense reward.
We would have bestowed on them of Our grace a rich recompense
And we would have granted them a great recompense.
and We would have granted them, out of Our grace, a mighty reward,
and We would have granted them, out of Our grace, a mighty reward,
And then We would have given them, from Our presence a great wage.
And then We would certainly have given them from Our own accord a great reward
And We should indeed grant them, out of Our grace, a mighty reward,
And then, We would give them from Our Presence an immense reward
And then We would certainly have given them from Ourselves a great reward
And then WE would have surely, given them a great reward from Ourselves
Then We would surely have granted them, from Our Presence, a great reward
And indeed, We would then have given them from Our Presence a great reward
Then We would’ve rewarded them from Our presence generously.
And We would have given them from Our presence a rich compensation
Not available
And then We would have given them from Us a great reward
And then We would surely have brought them from Ourselves a great reward,
And We should then have given them from our presence a great reward
And We should then have given them from our presence a great reward
وَلَهَدَیۡنَـٰهُمۡ صِرَ ٰطࣰا مُّسۡتَقِیمࣰا ٦٨
and guided them to a straight path
and We would have guided them to the Right Way.
And We would surely have guided them on the right path
And led them to the path that is straight
We would have guided them to the straight path.
and We would have guided them on a straight path.
and We would have surely guided them to a straight path
And indeed guided them to a straight path (in belief, thought, feeling and action)
And We would have surely guided them in the exact right path
and guided them on a straight path
and We would have certainly guided them to a straight path.
And would have guided them to the right path
And We would have shown them the straight way
and We would have guided them to a straight path.
and would have guided them into a right path
And would certainly guide them to the Straight Path
And surely We would have guided them to a way most upright.
and we should have directed them in the right way
And We would have guided them into the Straight Way
and guided them to a Straight Path
and on the straight path should we surely have guided them
and surely We would have shown them Permanent Path
And We would have guided them on a straight path.
We would have guided them to the Straight Way.
and also guided them to the Right Way
and guide them to a straight way
And We would certainly have guided them in the right path
and We would have guided them to the straight path.
And We would certainly have guided them to the Straight Path
And We would have surely guided them to the straight path
And We would have guided them to a Straight Path
And We would have guided them to a straight path.
And We would have guided them to a straight path.
And We would have guided them a straight/direct road/way
and indeed guide them onto a straight way
And indeed We would have guided them to a straight Path
And should guide them unto a straight path
and guided them to the right path
and we would certainly have led them to a straight path
Indeed, We would have guided them into the right path.
And We would certainly have guided them towards the straight path
And We would surely have inspired them to the Straight Path.
And moral straightness and the path of righteousness would have been all before them and, Providence their guide
and guided them on the straight path
and guided them to the Straight Path.
And We would have guided them on a straight path.
and guided them to a straight path
And we would have guided them in the right path.
and guided them to a straight path.
and guided them to a straight path.
And We would have guided them to a straight path.
And We would certainly have guided them in the straight path
and indeed guide them along a straight path.
And would direct them straight to the Path of Paradise
And We would certainly have guided them in the right path
And WE could surely have guided them in the right path
and We would surely have guided them unto a straight path
And indeed, We would have shown them the Straight Path
And We would’ve guided them to a straight path.
And We would have guided them on a straight path
Not available
And We would have guided them to a straight path
And surely We would have guided them to a straight way.
And We should have shown them the Straight Way
And We should have shown them the Straight Way
وَمَن یُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَـٰۤىِٕكَ مَعَ ٱلَّذِینَ أَنۡعَمَ ٱللَّهُ عَلَیۡهِم مِّنَ ٱلنَّبِیِّـۧنَ وَٱلصِّدِّیقِینَ وَٱلشُّهَدَاۤءِ وَٱلصَّـٰلِحِینَۚ وَحَسُنَ أُو۟لَـٰۤىِٕكَ رَفِیقࣰا ٦٩
Whoever obeys God and the Messenger will be among those He has blessed: the messengers, the truthful, those who bear witness to the truth, and the righteous- what excellent companions these are
And whoever obeys Allah and the Messenger (Muhammad), they will be with those upon whom Allah has bestowed (Allah’s) blessings - the prophets, the truthful, the martyrs, and the righteous. How excellent these companions will be!
And whosoever obeyeth Allah and the apostle, then those shall be with them whom Allah hath blessed --from among the prophets, the saints, the martyrs, and the righteous. Excellent are these as a company
Those who obey God and the Prophet are with those who are blessed by God, the prophets, the sincere and the trustful, the martyrs and the upright; and how excellent a company are they
Whoever obeys Allah and the Rasul, they will be companions of the Nabis, the loyal ones, the martyrs and the rightly guided ones, whom Allah has blessed. And excellent companions they are.
Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the Prophets and the true, the martyrs and the righteous. What excellent company such people are!
Whoever obeys Allah and the Apostle —they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous, and excellent companions are they
Whoever obeys God and the Messenger (as they must be obeyed), then those are (and in the Hereafter will be, in Paradise) in the company of those whom God has favored (with the perfect guidance) – the Prophets, and the truthful ones (loyal to God’s cause and truthful in whatever they do and say), and the witnesses (those who see the hidden Divine truths and testify thereto with their lives), and the righteous ones (in all their deeds and sayings and dedicated to setting everything right). How excellent they are for companions
And those who obey Allah and this perfect Messenger, it is these who are with those upon whom Allah has bestowed His blessings (in this life and the Hereafter) - the Prophets, the Truthful (in their belief, words and deeds), and the Bearers of Testimony (to the truth of the religion of Allah by their words and deeds), as well as the Martyrs, and the Righteous (who stick to the right course under all circumstances), and how excellent companions they are
Whosoever obeys God, and the Messenger -- they are with those whom God has blessed, Prophets, just men, martyrs, the righteous; good companions they
And whoever obeys God and the messenger, then they are with those whom God favored upon them, among the prophets and the truthful ones and the witnesses (or the martyrs) and the righteous, and they are good companions.
The one who obeys God and follows the Prophet will find himself among those whom God has showered with His favors and blessings, i.e., the Prophets, the truthful ones, martyrs and the righteous ones; what a wonderful fellowship
All who follow God and the messenger, are in the company of those on whom is the grace of God, the Prophets who teach, the sincere, the witnesses, and the righteous. What a beautiful fellowship
And whoever obeys Allah and the Messenger—then those are with the ones whom Allah has blessed of the prophets and the unwavering believers and the witnesses and the righteous, and excellent are those as company!
Whoso obeys God and the Apostle, these are with those God has been pleased with, of prophets and confessors and martyrs and the righteous; - a fair company are they
And whoever obeys Allah and His Noble Messenger, will be with those upon whom Allah has bestowed grace - that is, the Prophets and the truthful and the martyrs and the virtuous; and what excellent companions they are
And whoever obeys Allah and the messenger, he indeed will be with those whom Allah has bestowed His blessing on, from the prophets and from the truthful ones and from the witnesses and from the righteous and how excellent are those as a company.
Whoever obeyeth God and the apostle, they shall be with those unto whom God hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company
Whoever obeys Allah and the Messenger, these are in the company of those unto whom Allah has shown favour, of the prophets and saints and martyrs and the righteous; - the fairest company are they
Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored, the Prophets, the sincere, the martyrs and the righteous, and these are the best company
And whoever shall obey God and the Apostle, these shall be with those of the Prophets, and of the Sincere, and of the Martyrs, and of the Just, to whom God hath been gracious. These are a goodly band
And whosoever obeys Allah and the Messenger, then they are with those Allah has bestowed reward on them — out of the Prophets, and the Truthfuls, and the Witnesses, and the Righteous. And it became excellent: they, as a friend
And whoever obeys God and the Messenger, those are to whom God was gracious among the Prophets and just persons and the witnesses and the ones in accord with morality. And excellent were those as allies!
All who obey Allah and the messenger are among those upon whom Allah has bestowed His blessings. [These include] the prophets, the saints, the witnesses, and the righteous. What a wonderful partnership!
Whosoever obeys Allah and the Messenger will be in the company of those whom Allah has blessed - the Prophets, the truthful, the martyrs, and the righteous: What excellent companions they will be
And he who obeys Allah and the Messenger -they shall be with those whom Allah has favoured -the Prophets, those steadfast in truthfulness, the martyrs, and the righteous." How excellent will they be for companions
And whoever obeys Allah and the Messenger, they are with those upon whom Allah has bestowed favours from among the prophets and the truthful and the faithful and the righteous, and a goodly company are they
And whoever obeys Allah and the messenger, then such (people) will be with those whom Allah has favoured, from among the prophets and the truthful and the witnesses (martyrs) and the righteous and those are (members of) a beautiful company.
And persons like the one who obeys Allah and the Messenger, are in the company of the prophets, the truthful, the martyrs and the righteous, upon whom Allah has bestowed rewards. And how excellent are these companions
And whoever obeys Allah and His Messenger (blessings and peace be upon him) are the people who will be in the company of those (spiritual dignitaries on the Last Day) whom Allah has blessed with His (special) favour: the Prophets, the truthful, the martyrs and the most pious. And how excellent these companions are
And whoever obeys God and the messenger will be among those whom God has blessed from the prophets and the truthful and the martyrs and the upright. What an excellent companionship
And whoever obeys God and the messenger will be among those whom God has blessed from the prophets and the truthful and the martyrs and the upright. What an excellent companionship!
And whoever obeys God and the messenger will be among those whom God has graced from the prophets and the truthful and the martyrs and the upright. What an excellent companionship!
And who obeys God and the messenger, so these (are) with those who God blessed on them from the prophets and the always very truthful, and the witnessing/those killed in God's sake , and the correct/righteous, and those are a good helper/supporter/companion/friend
For, all who pay heed unto God and the Apostle shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviated from the truth, and those who [with their lives] bore witness to the truth, and the righteous ones: and how goodly a company are these
And whoever obeys Allah and the Messenger, then those are with the ones whom Allah has favored of the Prophets, and the ones constantly sincere and the martyr-witnesses, and the righteous; and the fairest escorts those are
Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they
One who obeys God and the Messenger is the friend of the Prophets, saints, martyrs, and the righteous ones to whom God has granted His favors. They are the best friends that one can have
Those who obey Allah and the Messenger are with those whom Allah has blessed, namely, the prophets, the Siddiqin, the Shuhada‘ and the righteous. And excellent are they as companions
Whoever obeys Allâh and the ‘Messenger’, such will be in the company of those on whom Allâh has bestowed His grace of the ‘Prophets’, of the truthful, of the martyrs, and of the righteous. How excellent these companions are!
Whoever obeys Allah and the messenger shall reside in the company of those whom Allah has blessed _ the prophets, the sincere and the truthful, the martyrs, and the righteous ones. They are such excellent companions
And whoever yields (to the Commandments of) Allâh and (to what He has revealed to) His Messenger, such will be in the company of those on whom Allâh has bestowed favors upon them from among the Prophets, the truthful, the martyrs and the righteous. How excellent these companions are!
He who obeys Allah and His Messenger shall be a recipient of Allah's mercy and blessings. Such persons shall be placed in the distinguished position of those in whom all divine grace abounds: the Prophets, the veracious, the martyrs and the pious in a world perverse, and how celebrated is the society
Anyone who obeys Allah and the Messenger shall be with those Allah favoured: the Prophets, the truthful, the martyrs and the righteous. What a wonderful fellowship!
And whoever obeys Allah and the Messenger will be in the company of those blessed by Allah: the prophets, the people of truth, the martyrs, and the righteous—what honourable company!
And whoever obeys Allah and the messenger, those are amongst those whom Allah has favoured from amongst the prophets and the truthful and the martyrs and righteous, and those are excellent companions.
And he that obeys God and the Apostle shall dwell with the prophets and the saints, the martyrs and the righteous whom God has favoured. Gracious companions will be those
Those who obey GOD and the messenger belong with those blessed by GOD - the prophets, the saints, the martyrs, and the righteous. These are the best company.
All the people who obey God and the Messenger will be among those God has blessed including the prophets, those that never strayed from the truth, those who bore witness to the truth and the righteous. What excellent companions are these!
All the people who obey God and the Messenger will be among those God has blessed, including the prophets, those that never strayed from the truth, those who bore witness to the truth, and the righteous. What excellent companions are these!
And whoever obeys Allah and the Messenger, so those are with those whom Allah has graced over them among the prophets, and the saints, and the martyrs, and the righteous. And finest comrades are those.
And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours, of the prophets, and the trathful, and the martyrs, and the righteous; and excellent are these as companions
All who obey God and the Messenger shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviate from the truth, and the martyrs and the righteous ones. How goodly a company are these!
Whoever obeys Allah and the Messenger, belongs with those blessed by Allah: the Prophets, the first supporters of the Truth, the martyrs, and those who helped humanity. Ah! How beautiful is their company
And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they
And whoso obeys ALLAH and this Messenger shall be among those on whom ALLAH has bestowed HIS blessings - the Prophets, the Truthful, the Martyrs, and the Righteous. And an excellent company are they
Whosoever obeys God and the Messenger, they are with those whom God has blessed, the prophets, the truthful ones, the witnesses, and the righteous. What beautiful companions they are
All who obey Allah and the Messenger (Muhammad) are in the company of those on whom is the Grace of Allah— Of the prophets (who teach), of the Sincere (who are true) of the Martyrs (who are killed in Allah’s cause), and of the Righteous (who do good): Oh! What a beautiful Companionship
Whoever obeys God and the Messenger will be among those whom God has blessed: the prophets, the truthful, the martyrs, and the righteous. What excellent companions they are!
Whoever obeys God and the Messenger—these are with those whom God has blessed—among the prophets, and the sincere, and the martyrs, and the upright. Excellent are those as companions
Not available
And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions
And whoever obeys God and the messenger, then those are with those who God has favoured, of the prophets and the truthful and the martyrs and the righteous; and excellent are those companions.
All who obey God and the apostle are in the company of those on whom is the Grace of God,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowshi p
All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship
ذَ ٰلِكَ ٱلۡفَضۡلُ مِنَ ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ عَلِیمࣰا ٧٠
That is God’s favour. No one knows better than Him
That is the Bounty from Allah, and Allah is sufficient as All-Knower.
That is the grace from Allah, and sufficeth Allah as Knower
This is a favour from God; and sufficient is God, the all-knowing
This bounty is from Allah. Sufficient is Allah for them, their essential reality with His Names.
That is favour from Allah. Allah suffices as a Knower.
That is the grace of Allah, and Allah suffices as knower [of His creatures]
Such is the grace that is from God, and God suffices as One All-Knowing (of how great that grace is, who deserves it, and the rank of those favored with it)
This is the grace from Allah (if such companions are available). And Allah suffices as One Who is All Knowing
That is the bounty from God; God suffices as One who knows
That is God's grace, and God is sufficient for knowing (what His servants do).
Such is the generosity of God. [It does not matter if no one is aware of your good deeds as] God alone suffice as knower
Such is the bounty from God, and sufficient is it that God knows all
That is the grace from Allah, and sufficient is Allah as All-Knowing.
That is grace from God, and God knows well enough
This is Allah’s munificence; and Allah is Sufficient, the All Knowing
That is the favor from Allah and it suffices that Allah is All-knowing.
This is bounty from God; and God is sufficiently knowing
Such is the Bounty of Allah, and Allah suffices as Knower
This is the Bounty of Allah. It is sufficient that Allah is the Knowledgeable
This is the bounty of God; and in knowledge doth God suffice
This is the Grace from Allah. And Allah suffices as an All-Knower
That is the grace from God. And God sufficed as Knowing.
That is the bounty from Allah. Allah is sufficient as the All-knowing.
This is the real grace from Allah and sufficient is Allah’s infinite knowledge
That is a bounty from Allah, and Allah suffices to know the truth
Such is the grace from Allah and Allah is sufficient as Knower
That is the grace of Allah and Allah is sufficient as a Knower.
This is the favour from Allah, and sufficient is Allah, the Embodiment of all knowledge
This (exceptional) bounty is from Allah, and Allah suffices as a Knower
That is the bounty from God; and God knows what is best
That is the bounty from God; and God knows what is best.
That is the bounty from God; and God knows what is best.
That (is) the grace/blessing from God, and enough/sufficient with God knowledgeable
Such is the bounty of God - and none has the knowledge which God has
That is the Grace from Allah; and Allah suffices as (The One) Ever-Knowing
That is bounty from Allah, and Allah sufficeth as Knower
The favors of God are such, and He knows very well (how to reward you)
That grace is from Allah; and Allah is sufficient as being the One who knows
Such is the bounty from Allâh. Sufficient is Allâh as Omniscient.
Such is the honor and bounty that comes from Allah! Sufficient, indeed, is Allah as the all-Knowing (Lord)
Such is the bounty from Allâh and Sufficient is Allâh as Omniscient.
Such a distinguished position is a manifestation of Allah's grace, and enough is Allah to be 'Alimun of all in all
Such is Allah’s grace; and Allah is sufficient, the Knower
This is Allah’s favour, and Allah fully knows ˹who deserves it˺.
This is a favour from Allah, and Allah is sufficient in knowledge.
Such is God‘s bounty; and sufficient is God‘s infinite knowledge
Such is the blessing from GOD; GOD is the best Knower.
That is how God favors you, and no one knows better than God.
That is how God favors you, and no one knows better than God.
That is the bounty from Allah, and sufficient is with Allah, a Knowledgeable.
This is the grace from Allah, and sufficient is Allah as the Knower
Such is God's bounty, and sufficient it is that God knows all.
Such is the Bounty from Allah. And sufficient it is that Allah knows all
This is grace from Allah, and sufficient is Allah as the Knower
This grace is from ALLAH, and ALLAH suffices as One Who is All-Knowing
Such is the Bounty from God, and God suffices as Knower.
Thus is the Bounty from Allah: And it is sufficient that Allah knows all
This is the grace from God, and sufficient is God as the All-Knowing.
That is the grace from God. God suffices as Knower
Not available
That is the bounty from Allah , and sufficient is Allah as Knower
That is grace from God, and God sufficed for a knower.
Such is the bounty from God: And sufficient is it that God knoweth all
Such is the bounty from Allah: And sufficient is it that Allah knoweth all
10
Believers must defend
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ خُذُوا۟ حِذۡرَكُمۡ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِیعࣰا ٧١
You who believe, be on your guard. March [to battle] in small groups or as one body
O you who believe! You take your precautions, and advance in groups or advance all together.
O Ye who believe! take your precaution then sally forth in detachment or sally forth all together
O believers, take precautions, and advance in detachments, or go all together in a body
O believers, be cautious, go to war in groups or altogether.
You who have iman! take all necessary precautions, then go out to fight in separate groups or go out as one body.
O you who have faith! Take your precautions, then go forth in companies, or go forth en masse
O you who believe! (While such great grace is there) be fully prepared, then (as circumstance demands) either go forward in (small) consolidated groups (on military expeditions) or go forward all together
O you who believe! take your precautions always by way of security, then either march forward in separate companies or march forward in a body (according to the requirement of the war situation)
O believers, take your precautions; then move forward in companies, or move forward all together
You who believe, take care (and be careful) and go out in groups or go out all together.
O you who have chosen to believe; [now that all your enemies try to harm you after your defeat at Ohud,] be alert and go in missions in group or [in case of hostility,] march as a body
O you who believe, take your precautions, and either go forward in groups or go forward all together
O you who have attained faith, take your precautions, then mobilize in groups or mobilize all together.
O ye who believe! take your precautions and sally in detachments or altogether
O People who Believe! Be cautious, then advance towards the enemy in small numbers or all together
O you who believe! Take your precaution and go forth in small bands or go forth all together.
O true believers, take your necessary precaution against your enemies, and either go forth to war in separate parties, or go forth all together in a body
O you who believe! Take your precautions and go forth in groups or all together
Believers, take your precautions. March in detachments or march all together
O ye who believe! make use of precautions; and advance in detachments, or , advance in a body
O you who have Believed! Take hold of your protective armaments, then move forward in small groups or move forward (all) together
O those who believed! Take your precautions. Then, move forward in companies of men or move forward altogether.
O Believers, take your precaution, and go forth either in units or as one army.
O believers! Prepare yourselves for encounter, then advance in detachments or all together as the occasion may require
Believers! Always be on your guard against encounters. Then (as circumstance demands) either advance in detachments or advance in a body
O you who believe, take your precautions, then go forth in detachments or go forth in a body
O you who believe ! take your precautions, then go forth in detachments or go forth all together.
O you who believe! Be on your guard, and then go out in strength or all together
O believers! Fit out for your safeguard, then set out as separate units or march off all together
O you who believe, take your precaution by going out in clusters, or going out all together
O you who believe, take your precaution by going out in clusters, or going out all together.
O you who believe, take your precaution by going out in clusters, or going out all together.
You, you those who believed, take your caution/fear, so rush/hasten (in) groups, or rush/hasten all together
O YOU who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together
O you who have believed, take your wary (precautions); so march out in detachments, or march out altogether
O ye who believe! Take your precautions, then advance the proven ones, or advance all together
Believers, always be well prepared and on your guard. March in small groups or all together
O you who believe, be on your guard, and march in groups, or march all together
O’ you who adhere firmly to Islamic monotheism, remain vigilant, and either go forth in parties or go forth all together.
Oh you who believe! (Always) be on your guard! Go forth (on expeditions) in small detachments, or advance together (as a group)
O' you who live by Faith! remain vigilant and go forth either in groups or together.
O you who have conformed to Islam: Take all precautions to provide against a surprise party and advance in single battalions or advance in regiment
Believers, take all precautions and let the battle-hardened march out in front or else march out together
O believers! Take your precautions and go forth either in groups or together.
Oh you believers, be on your guard and move out in groups or move out altogether.
Believers, be ever on your guard: march in detachments or in one body.
O you who believe, you shall remain alert, and mobilize as individuals, or mobilize all together.
Believers, be on your guard, then mobilize for war in small groups or together.
Believers, be on your guard, then mobilize for war in small groups or together.
O you who believed! Take your precautions, so advance in small groups or advance altogether.
O' You who have Faith Take your precautions (keep weapons with your self) Then either advance in parties or march off all together
Believers, be fully prepared against danger, and go to war either in small groups or all together.
O You who have chosen to be graced with belief! Be fully prepared against danger. You shall remain alert to meet aggression. Take your precautions then mobilize in groups or all together as determined by your commander
O you who believe! take your precaution, then go forth in detachments or go forth in a body
O ye who believe ! take your precautions for security, then go forth in separate parties or go forth all together
you who believe! Take your precautions; then go forth in companies or go forth all together
O you who believe! Take your precautions, and either go forward in parties or go forward all together
O you who believe, take your precautions and advance in units or advance altogether.
O you who believe! Take your precautions, and mobilize in groups, or mobilize altogether
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O you who have believed, take your precaution and [either] go forth in companies or go forth all together
O those who believed! Take your precautions; then move forward in detachments, or move forward all together.
O ye who believe! Take your precautions, and either go forth in parties or go forth all together
O ye who believe! Take your precautions, and either go forth in parties or go forth all together
وَإِنَّ مِنكُمۡ لَمَن لَّیُبَطِّئَنَّ فَإِنۡ أَصَـٰبَتۡكُم مُّصِیبَةࣱ قَالَ قَدۡ أَنۡعَمَ ٱللَّهُ عَلَیَّ إِذۡ لَمۡ أَكُن مَّعَهُمۡ شَهِیدࣰا ٧٢
Among you there is the sort of person who is sure to lag behind: if a calamity befalls you, he says, ‘God has been gracious to me that I was not there with them,’
Indeed among you is one who lags behind (from fighting in Allah’s cause). Then if a calamity befalls you, he says: “Indeed Allah has bestowed (Allah’s) blessings upon me that I was not present with them.”
And verily there Is among you he who laggeth behind, and if an ill befalleth you, he saith: surely Allah hath bestowed favour on me in that I was not Present with them
Someone among you will surely lag behind, and if calamity should befall you, will say: "God was gracious to me that I was not among them."
Indeed, there are some among you who linger behind. So if a disaster strikes you, he says, “Thank Allah I was not with them, Allah has favored me”.
Among you there are people who hang back and if you encounter a setback then they say, ´Allah has blessed me in that I was not there with them.´
Among you is indeed he who drags his feet, and should an affliction visit you, he says, ‘It was certainly Allah’s blessing that I did not accompany them!’
There are indeed among you such as him who lags behind. Then, if a disaster befalls you, he says: "Indeed God bestowed His favor upon me that I was not present with them."
And indeed there is among you who tarries behind (and does not leave to fight in the cause of Allah). Then, if a calamity befalls you, he says, `Allah has been gracious to me, indeed, since I was not present with them.
Some of you there are that are dilatory; then, if an affliction visits you, he says, 'God has blessed me, in that I was not a martyr with them.
And indeed, among you is one who shall slow down, and if a disaster strikes you, he says: “God has favored upon me that I was not present with them.”
Surely among you there are hypocrites who will [not join you in your campaigns and] stay behind. If a misfortune happens to you, they will say: “How kind of God not letting us to join them.”
There are certainly among you those who would stay behind. If a misfortune befalls you they say, “God favored us in that we were not present among them.
And indeed, there is among you one who would certainly tarry behind; then, if a calamity befalls you, he would say, “Allah has truly favored me as I was not a witness with them.”
Verily, there is of you who tarries behind, and, if a mischance befalls you, says, 'God has been gracious to me, since I am not with them a martyr.
Indeed among you is one who will certainly loiter behind; then if some disaster were to befall you, he would say, "It was Allah’s grace upon me that I was not present with them!"
And among you are surely those who linger behind so that if a calamity were to overtake you, he will say, “Indeed Allah has been gracious to me since I was not present with them.”
There is of you who tarrieth behind; and if a misfortune befall you, he saith, verily God hath been gracious unto me, that I was not present with them
Verily, there are some who tarry behind, and, if a mischance befalls you, they say, "Allah has been gracious to us, since we are not martyrs with them."
Surely, there are among you, he who lingers, then, if an affliction hits you, he would say: 'Allah has favored me, that I was not a martyr with them.
There is of you who will be a laggard: and if a reverse befall you he saith, "Now hath God dealt graciously with me, since I was not with you in the fight:"
And without doubt among you (there is) surely that who would definitely linger behind. Then if a misfortune befell you, he said: “Indeed Allah gave me reward when I did not go along with them as one who is present (as a volunteer for the expedition).”
And, truly, among you is he who lingers behind. Then, if affliction lit on you, he would say: Surely, God was gracious to me that I not be a witness to them.
Among you are certainly men who would lag behind. If a tragedy affects you, someone may say, “Truly, Allah did me a favor in my not being among them.”
There will be someone among you who will surely lag behind, so that if you face any calamity, he will say: "Allah has been gracious to me that I did not accompany them."
Among you there is such who lags behind, then if some affliction strikes you, he says: ´Indeed Allah bestowed His favour upon me that I was not present with them.´
And among you is he would hang back. Then if a misfortune befalls you he says: Allah indeed bestowed a favour on me as I was not present with them
And certainly among you is he who would definitely stay behind, and if a disaster befalls you he would say, "Allah has favoured me that I was not present with them."
And, indeed, among you certainly is he who would drop behind! If then a calamity befalls you, he says, "Surely Allah conferred a benefit on me that I was not present with them."
And certainly there are some amongst you who delay (slackening intentionally). Then if (during war) some adversity befalls you, he (who tarries behind) says: ‘Indeed, Allah has favoured me in that I was not present with them (in the battlefield).
And from among you will be those that would lag behind, so that if disaster afflicts you he would Say: "God has blessed me that I was not a martyr with them!"
And from among you are those who would slow behind, so that if disaster befalls you he would say: "God has blessed me that I was not a martyr with them!"
And from among you are those who would slow behind, so that if disaster befalls you he would say: "God has graced me that I was not a martyr with them!"
And that from you who (E) will slow/delay/linger (E) , so if a disaster struck you, he said: "God had blessed on me, when I was not present with them."
And, behold, there are indeed among you such as would lag behind, and then, if calamity befalls you, say, "God has bestowed His favour upon me in that I did not accompany them."
And surely among you there is indeed the one who definitely tarries behind. Then in case an affliction afflicts you, he would say, " Allah has readily favored me, as I was not a martyr-witness with them."
Lo! among you there is he who loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them
There are some among you who lag behind (in battle) and if you were to experience hardship, they would say, "It was certainly due to God's favors to us that we were not present with them,"
Among you there is one who shall invariably fall back; then, if some calamity befalls you, he would say, .Allah has shown His favor to me, as I was not present with them
Indeed, there is among you who would linger behind from fighting. Then if a misfortune befell you, he would say: ”Allâh indeed bestowed a favor upon me because I was not present with them.”
Among you is the one who loiters behind (and declines to fight for Allah). Then, if misfortune befalls you, he says, "Allah favored me, else I would be there (to face the misfortune) with them."
Verily, there are some of you who would linger behind from fighting. Then if a misfortune befalls you, he says: ”Allâh indeed bestowed a favor upon me as I was not present with them”.
Among you are those who detach themselves from your regiment in thought and action that if you happen to suffer loss or be wedded to a calamity, any one of them would say "Allah has been gracious to me, for I was guided by intuition to engage myself in a skirmish and irregular encounter and detach myself from the pursuit of their hostile action"
There are some of you who lag behind and if you suffered a setback, will say, “It was Allah’s favour on me that I wasn’t there with them.”
There will be some among you who will lag behind so that if you face a disaster, they will say, “Allah has blessed us for not being there among them.”
And among you is the one who stays behind, and if an affliction befalls you he says: Allah has favoured me for not having been a martyr with them.
Someone among you is sure to lag behind, so that if a disaster befell you, he would say: ‘God has been gracious to me; I was not present with them.‘
Surely, there are those among you who would drag their feet, then, if a setback afflicts you, they would say, "GOD has blessed me that I was not martyred with them."
Among you there is the type of person that would lag behind, and then if calamity would strike you, he would say, "God has been gracious to me that I was not there with them."
Among you there is the type of person that would lag behind, and then if calamity struck you, he would say, “God has been gracious to me that I was not there with them.”
And surely among you is he who slows down. So, if a calamity inflicted you, he said, “Allah has graced over me, that I was not a martyr with them.”
And verily some of you there are that loiter; if them a misfortune befalls you he says: 'Allah has blessed me in this that I was not present with them'
There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!â€
Among you there is he who would rather lag behind. If a setback occurs he would say, "Thank God! I was not present among them."
And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them
And among you there is he who tarries behind, and if a misfortune befalls you, he says, `Surely ALLAH has been gracious to me, since I was not present with them.
Among you indeed is one who would tarry; then, if misfortune should befall you, he would say, “God has blessed me, in that I did not accompany them.
There are certainly among you men, he who would fall behind: If a misfortune befalls you, he says: "Allah did favor me because I was not present with them."
Among you, is he who hesitates. If a disaster strikes you, he would say, “God has favored me, for I wasn’t martyred with them.”
Among you is he who lags behind. Then, when a calamity befalls you, he says, 'God has favored me, that I was not martyred with them.'
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And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, " Allah has favored me in that I was not present with them."
And indeed, there is among you he who lingers behind; and if a calamity befalls you, he says, 'Verily, God has been gracious to me, since I am not a martyr with them.'
There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "God did favour us in that we were not present among them."
There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "Allah did favour us in that we were not present among them."
وَلَىِٕنۡ أَصَـٰبَكُمۡ فَضۡلࣱ مِّنَ ٱللَّهِ لَیَقُولَنَّ كَأَن لَّمۡ تَكُنۢ بَیۡنَكُمۡ وَبَیۡنَهُۥ مَوَدَّةࣱ یَـٰلَیۡتَنِی كُنتُ مَعَهُمۡ فَأَفُوزَ فَوۡزًا عَظِیمࣰا ٧٣
yet he is sure to say, if you are favoured by God, ‘If only I had been with them, I could have made great gains,’ as if there had been no ties of affection between you and him
But if a Bounty from Allah befalls you, he would say as if there had not been affection between you and him: “(I wish) I had been with them; then I would have achieved a great success.”
And if there betideth you grace from Allah, then, as though there had been no tenderness between you and him, he saith: would that I had been with them! then I would have achieved a mighty achievement
But if success comes to you from God he will say, as though no love existed between you and him: "I wish I were with them, for I would have certainly met with great success."
And if a favor (and success) from Allah reaches you, he says, “I wish I were with them so I could have had a share in their success,” as if there were no cause for closeness between him and you.
But if you meet with favour from Allah they say — as if there were no friendship between you and them — ´Oh! If only I had been with them so that I too might have won a great victory.´
But should a grace from Allah come to you, he will surely say, as if there were no affection between you and him, ‘I wish I were with them so that I had achieved a great success!’
But if some bounty from God comes to you, he is sure to say – just as if there had never been any tie of affection between you and him, (and therefore as if there had been an obstacle to his going forth with you) – "Oh, if only I had been with them, I would have come by a great gain."
And if some good fortune comes to you from Allah he would cry, as if there were no friendship between you and him, `Would that I had been with them, had it been so I should have indeed achieved a great success.
But if a bounty from God visits you, he will surely say, as if there had never been any affection between you and him, 'Would that I had been with them, to attain a mighty triumph!
And if God’s grace happens to you, he shall say as if there was no friendship between you and him: “I wish I had been with them so I would have achieved a great victory.”
If, on the contrary, you gain something in your campaigns, they will [become jealous and] say (in a hostile manner): “What a pity that we did not join them to take advantage of their victory!”
But if good fortune comes to you from God they would be sure to say, as if there had never been ties of affection between you and them, “Oh, I wish I had been with them, a great success would I have made of it.
But if some grace from Allah befalls youpl, he would say—as if no love existed between you and him—“If only I had been with them, I could have triumphed a great triumph.”
But if there befalls you grace from God, he would say - as though there were no friendship between you and him - 'O would that I had been with thee to attain this mighty happiness!
And were you to receive Allah’s munificence (a bounty), he would surely say - as if there had been no friendship between you and him - "Alas - if only I had been with them, I would have achieved a great success!"
But if a favor was to visit you from Allah, then he would surely have said as though there had never been any affection between you and him, “O! I wish if I was with them, I would have made an achievement most magnificent.”
But if success attend you from God, he will say, -- as if there was no friendship between you and him, -- would to God I had been with them, for I should have acquired great merit
But if a fortune from Allah befalls you, they would surely say - as though there were no friendship between you and them - "O would that I had been with you, then I would have achieved a great success!"
But, if the Bounty of Allah reaches you, he would surely say as if there had never been any affection between you and him: 'Would that I had been with them! I should have indeed won a great triumph.
But if a success from God betide you, he will say, as if there had never been any friendship between you and him, "Would I had been with them! a rich prize should I have won!"
And surely if reached you grace (and bounty) from Allah — definitely, he would say — as if there had never been between you people and between him (any) affection — “Oh! I wish, I were among them; then I would achieve an achievement, great.”
And if the grace of God lit on you, certainly, he would say, as if there be not any affection between you and between him: Would that I had been with them so that I would have won a triumph, winning a sublime triumph!
If victory from Allah becomes yours, he would certainly say –as if there had never been ties of affection between you and him, “Oh, I wish I had been with them! I would have made a fine thing of it.”
But if you are blessed with grace from Allah, he will say, as if there was no friendship between you and him: "I wish I had been with them; I could have attained a mighty good fortune!"
And if a bounty from Allah is given you, he says - and says as if there never was any affection between you and him - ´Oh, would that I had been with them, I would have come by a great gain
And if bounty from Allah comes to you, he would cry, as if there were no friendship between you and him: Would that I had been with them, then I should have achieved a mighty success
And if (something) graceful befalls you from Allah, he would definitely say, as if there had been no love (acquaintance) between you and him, "Oh ! I wish I had been with them, then I (too) would have achieved a great achievement."
And if you do get a favour from Allah, he would certainly say, as if you were not on friendly terms with him, "Oh! I wish I had been with them. I would then achieve a great success."
But if some favour comes to you from Allah, (then) the same (hypocrite) shall (regretfully) say, as if there was no friendship between you and him: ‘Would that I had been with them, then I would also have achieved a massive triumph!
And if favour from God benefits you, he will speak as if there had been affection between you and him: "Oh, I wish I had been with them so I would win a great prize."
And if grace from God benefits you, he will speak as if there had not been affection between you and him: "Oh, I wish I had been with them so I would have triumphed a great triumph."
And if grace from God benefits you, he will speak as if there had not been affection between you and him: "Oh, I wish I had been with them so I would have triumphed a great triumph."
And if (E) grace/blessing from God struck you, he will say (E) as if love/affection/friendship was not between you (P), and between him: "Oh, if only I were with them, so I succeed/win a great success/winning/triumph."
But if good fortune comes to you from God, such a person is sure to say - just as if there had never been any question of love between you and him -: "Oh, would that I had been with them, and thus had a [share in their] mighty triumph!"
And indeed, in case a Grace from Allah alights (Literally: afflicts) upon you, indeed he would definitely say, as if there had not been any amity between you and him, "Oh, would that I had been with them, then should I have achieved (Literally: triumphed) a magnificent triumph."
And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success
but if you were to receive a favor from God, they would certainly say, "(We have been ignored) as if there was no friendship among us. Would that we had been there with them for we would have had a great success."
And if some bounty comes to you from Allah, he will certainly say,_as if there was no friendship between you and him_ .Oh, would that I had been with them; then I would have secured a handsome gain
But if a bounty ( triumph) came to you from Allâh, then he would say - as if there were no friendly relation between you and him- " Oh! I wish I had been with them. Consequently, I would have achieved a great success."
And if Allah´s bounties come your way, he says _ as though there never existed any love between him and you _ "Alas! If only I had been with them, I would have achieved some splendid success!"
But if a bounty from Allâh befell you, he would say - as if there were no friendly relation between you and him- "Oh! Would that I had been with them, so that I might have achieved a great success!
But should victory sit on your helm, he interprets his thoughts in words, as if he is not bound by ties of affection, blood, interests or circumstances or with some fact or series of facts or attributes into which you both enter; he says "I wish I were a part of them, I would have achieved a great victory"
When Allah favours you, he will say, “If only I had been with them, I would have gained a great victory,” as though there was no love lost between you and him
But if you return with Allah’s bounties, they will say—as if there had been no bond between you—“We wish we had been there with them to share the great gain!”
And if generosity from Allah befalls you, he will say - as if there had been no love between you and him: if only I was with them and had achieved a tremendous success.
But if, by God‘s grace, you were successful, he would surely say, as though there was no friendship between you and him: ‘Would that I had been with them! I should have won a great victory.‘
But if you attain a blessing from GOD, they would say, as if no friendship ever existed between you and them, "I wish I was with them, so I could share in such a great victory."
Yet, if good fortune comes to you from God, such a person would say, as if there had been no question of love between you and him, "If I had only been with them, I would have profited a lot."
Yet, if good fortune comes to you from God, such a person would say, as if there had been no question of love between you and him, “If I had only been with them, I would have profited a lot.”
And if a bounty from Allah inflicted you, he will say, as if no affection existed between you and him “O I wish I had been with them, so I could have won a great win.”
And if some grace from Allah befalls you, he would certainly say - asif there had not been any friendship between you and him -'I wish I were with them, so that I had achieved a great achievement!
But if good fortune comes to you from God, he is sure to say —just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.â€
But if you attain the blessing of victory from Allah, he says, as if the love between you and him was beyond question, "Oh! I wish I had been with them and could be a part of such a great victory."
And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune
But if there comes to you good fortune from ALLAH, he says, as if there were no love between you and him, `Would that I had been with them, then should I have indeed achieved a great success !
But should a bounty come to you from God, he would surely say—as if there had been no affection between you and him—“Oh, would that I had been with them, so that I had attained a great triumph!
But if good fortune comes to you from Allah, he would be sure to say— As if there were no affection between you and him— "Oh! I wish I had been with them; A fine thing should I then have made of it!"
Yet, should a bounty from God come your way, he would grieve, as if there had been no affection between you and him, saying, “I wish I had been with them, so I could have achieved a great victory.”
But when some bounty from God comes to you, he says—as if no affection existed between you and him—'If only I had been with them, I would have achieved a great victory.'
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But if bounty comes to you from Allah , he will surely say, as if there had never been between you and him any affection. "Oh, I wish I had been with them so I could have attained a great attainment."
And if there befalls you grace from God, he would surely say - as though there were no friendship between you and him - 'O would that I had been with them, then I would have attained a great success!'
But if good fortune comes to you from God, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!"
But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!"
۞ فَلۡیُقَـٰتِلۡ فِی سَبِیلِ ٱللَّهِ ٱلَّذِینَ یَشۡرُونَ ٱلۡحَیَوٰةَ ٱلدُّنۡیَا بِٱلۡءَاخِرَةِۚ وَمَن یُقَـٰتِلۡ فِی سَبِیلِ ٱللَّهِ فَیُقۡتَلۡ أَوۡ یَغۡلِبۡ فَسَوۡفَ نُؤۡتِیهِ أَجۡرًا عَظِیمࣰا ٧٤
Let those of you who are willing to trade the life of this world for the life to come, fight in God’s way. To anyone who fights in God’s way, whether killed or victorious, We shall give a great reward
Let those (believers) who fight in the way of Allah only be (those) who sell life of this world in exchange of the Hereafter. Whoever fights in the way of Allah and is killed or gets victory; We shall grant a great reward.
Let them wherefore fight in the way of Allah those who have purchased the life of this world for the Hereafter: And whosoever fighteth in the way of Allah, and is then slain or overcometh, We shall vouchsafe unto him a mighty hire
Those who barter the life of this world for the next should fight in the way of God. And We shall bestow on him who fights in the way of God, whether he is killed or is victorious, a glorious reward
Let those who are willing to give up their worldly life in exchange for the eternal life to come, fight in the way of Allah. And whoever fights and is killed or victorious in the way of Allah, We will give him a great reward.
So let those who sell the life of this world for the Next World fight in the Way of Allah. If someone fights in the Way of Allah, whether he is killed or is victorious, We will pay him an immense reward.
Let those fight in the way of Allah who sell the life of this world for the Hereafter; and whoever fights in the way of Allah, and then is slain, or he subdues [the enemy], soon We shall give him a great reward
So let those who trade the life of this world for the Hereafter fight in God’s cause. Whoever fights in God’s cause, whether he is killed or victorious, We will grant him a tremendous reward
Let those, who would prefer the Hereafter to the present life, fight in the cause of Allah. And whoso fights in the cause of Allah and is killed or conquers, We shall soon grant him a great reward
So let them fight in the way of God who sell the present life for the world to come; and whosoever fights in the way of God and is slain, or conquers, We shall bring him a mighty wage
So those who trade this world's life with the Hereafter should fight in God's way, and whoever fights in God's way, whether he is killed or he is victorious, then We will give him a great reward.
Those who sincerely fight in the cause of God, they trade the pleasures of this world to the pleasures of Hereafter. Whether they die in their campaign or come out victorious, there is a great reward in reserve for them
Let those fight in the cause of God, who sell the life of the present for the hereafter. To him who fights in the cause of God, whether he is slain or is victorious, soon We will give him a reward of immense value
Let those who sell the Earlier Life in exchange for the Hereafter combat in the cause of Allah. For whoever combats in the way of Allah, then is killed or overcomes, We will bring him a great reward.
Let those then fight in God's way who sell this life of the world for the next; and whoso fights in God's way, then, be he killed or be he victorious, we will give him a mighty hire
So those who sell the life of this world for the Hereafter, must fight in Allah's cause; and We shall bestow a great reward upon whoever fights in Allah's cause, whether he is martyred or is victorious
Therefore let all those who sell the life of this world for the life of hereafter fight in the way of Allah. And whoever fights in the way of Allah, either he gets killed or he overcomes, then in time We will give him a reward most magnificent.
Let them therefore fight for the religion of God, who part with the present life in exchange for that which is to come; for whosoever fighteth for the religion of God, whether he be slain, or be victorious, we will surely give him a great reward
Let those then fight in Allah´s way who sell the life of this world for the Hereafter; and whoever fights in Allah´s way, then, be he killed or be he victorious, We will give him a mighty reward
So let those who sell the worldly life for the Everlasting Life fight in the way of Allah, whoever fights in the way of Allah, and is killed or conquers, We shall give him a great wage
Let those then fight on the path of God, who barter this present life for that which is to come; for whoever fighteth on God's path, whether he be slain or conquer, we will in the end give him a great reward
So, must fight in the Way of Allah those who barter the life of this world with (the life in) the Hereafter. And whosoever fights in the Way of Allah, then gets killed or becomes victorious, then very soon We shall bestow on him very great reward
Then, let fight in the way of God those who sell this present life for the world to come. And whoever fights in the way of God, then, is slain or is vanquished, We will give him a sublime compensation.
Those who fight in the cause of Allah should be those who trade the life of this world for the eternal life. To him/her who fights for the sake of Allah –whether he/she is killed or wins victory— We shall soon give him/her a great reward.
Let it be known that only those people should fight in the cause of Allah who are willing to exchange the life of this world for the Hereafter; and whoever fights for the cause of Allah, whether he dies or is victorious, will soon be granted a mighty reward
Let those who seek the life of the Next World in exchange for the life of this world fight in the way of Allah. We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious
So let those fight in the way of Allah who sell this world’s life for the Hereafter. And whoever fights in the way of Allah, be he slain or be he victorious, We shall grant him mighty reward
Therefore let those fight in the way of Allah who sell this world's life for the (life) of the hereafter; and whoever fights in the way of Allah, then whether he is slain or is victorious We will give him a great reward (for his effort).
Those fight in Allah's Path, then, who are ready to exchange this life for the other (in the Hereafter)! And whoever fights in Allah's Path, and then whether he is killed or he gets victory, We shall grant him a great reward
So they (the believers) who sell the life of this world for the Hereafter should fight in the cause of Allah (for the establishment of peace and elimination of terrorism). And whoever fights in the way of Allah, whether he (himself) gets slain or wins victory, (in both cases) We shall soon bless him with great reward
Let those who seek to purchase the Hereafter rather than this world fight in the cause of God. And whoever fights in the cause of God and is killed or attains victory, then We will grant him a great reward
Let those who seek to purchase the Hereafter rather than this world fight in the cause of God. And whoever fights in the cause of God and is killed or attains victory, then We will grant him a great recompense.
Let those who seek to purchase the Hereafter rather than this world fight in the cause of God. And whoever fights in the cause of God and is killed or attains victory, then We will grant him a great recompense.
So those who volunteer the present world/worldly life with the end (other life) should fight/kill in God's sake, and who fights/kills in God's sake, so he is killed or he defeats/conquers, so We will give him a great reward
Hence, let them fight in God's cause - all who are willing to barter the life of this world for the life to come: for unto him who fights in God's cause, whether he be slain or be victorious, We shall in time grant a mighty reward
So, let the ones fight in the way of Allah, (the ones) who barter the present life (Literally: the lowly life, i.e., the life of this world) (seeking) the Hereafter. And whoever fights in the way of Allah (and) is killed or overcomes, then We will eventually bring him a magnificent reward
Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward
Those who want to buy the life hereafter with this life should fight for the cause of God. We will give them a great reward whether they are killed or whether they are victorious
So, those who sell the worldly life for the Hereafter should fight in the way of Allah. Whoever fights in the way of Allah, then gets killed or prevails, We shall give a great reward to him
Therefore, let those ones who desire to sell this ‘worldly life’ for the ‘Hereafter’ fight for (serving) the cause of Allâh. Thus, whoever fights for (serving) the cause of Allâh gets killed or attains victory, We will definitely grant him a mighty reward.
Those who have traded away the life of this world for (the benefits of) the life-to-come, ought to fight for the sake of Allah. To anyone who fights for the sake of Allah, We will award the most generous reward whether he is killed (in the process) or comes out victorious
Now, therefore, let those who have voluntarily and consciously abandoned this worldly life in favour of the Hereafter fight in the cause of Allâh. And whoever fights in the cause of Allâh- whether he attains martyrdom or achieves victory- We will honour him with a mighty reward.
Since among you O Muslims are the like of these aforementioned whose faith in Allah is greatly shaken, then let those of you who have the world all before them but choose to exchange it for the better world in heaven's realm Hereafter fight in the cause of Allah. Whether they lose their lives or victory sits on their helm, they shall merit Our blessings and We will repay them an imposingly beautiful reward
So those who are willing to swap this worldly life for the Hereafter, let them fight in the way of Allah. Whoever fights in the way of Allah and is either killed or victorious, We will give him a great reward
Let those who would sacrifice this life for the Hereafter fight in the cause of Allah. And whoever fights in Allah’s cause—whether they achieve martyrdom or victory—We will honour them with a great reward.
So let those fight in the way of Allah who buy with the worldly life the hereafter, and who fights in the way of Allah and then is killed or overcomes, We will soon give him an immense reward.
Let those who would exchange the life of this world for the Hereafter, fight for the cause of God; whoever fights for the cause of God, whether he be slain or he triumph, on him We shall bestow a rich recompense
Those who readily fight in the cause of GOD are those who forsake this world in favor of the Hereafter. Whoever fights in the cause of GOD, then gets killed, or attains victory, we will surely grant him a great recompense.
Let only those who are willing to trade life in this world for the Hereafter fight in God's cause. We will grant a mighty reward to all who fight in God's cause, whether they are killed or are victors.
Let only those who are willing to trade life in this world for the Hereafter fight in God’s cause. We will grant a mighty reward to all who fight in God’s cause, whether they are killed or are victors.
So, let those who sell the Dunya life (world) with the Hereafter fight in Allah’s pathway. And whoever fights in Allah’s pathway, so be killed, or overcome, So We will give him a great wage.
So let those fight in the way of Allah who sell the life of this world for The Hereafter, and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a great reward
Let them fight in God's cause — all who are willing to barter the life of this world for the life to come. To him who fights in God's cause, whether he be slain or be victorious, We shall grant a rich reward.
Let them fight in Allah's Cause, all those who sell the life of this world for the other. Whoever fights in Allah's Cause, be he slain or be he victorious, We shall soon give him an immense Reward
Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty reward
Let those then fight in the cause of ALLAH who would sell the present life for the Hereafter. And whoso fights in the cause of ALLAH, be he slain or be he victorious, WE shall soon give him a great reward
Let them fight in the way of God, those who would sell the life of this world for the Hereafter. And whosoever fights in the way of God—whether he is slain or victorious—We shall grant him a great reward
Let those (people) fight in the cause of Allah, (those) who sell the life of this world for the Hereafter. To him who fights in the cause of Allah— Whether he is slain or gets victory— Soon We shall give him a reward that is Great
Therefore, let those who trade this worldly life for the Hereafter fight in God’s path. Whoever fights in God’s path, whether he is slain or victorious, We will grant him a great reward.
Let those who sell the life of this world for the Hereafter fight in the cause of God. Whoever fights in the cause of God, and then is killed, or achieves victory, We will grant him a great compensation
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So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory - We will bestow upon him a great reward
So let those fight in God's way who sell the worldly life for the hereafter; and whoever fights in God's way, and is killed or achieves victory, then soon We will give him a mighty reward.
Let those fight in the cause of God Who sell the life of this world for the hereafter. To him who fighteth in the cause of God,- whether he is slain or gets victory - Soon shall We give him a reward of great (value)
Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value)
وَمَا لَكُمۡ لَا تُقَـٰتِلُونَ فِی سَبِیلِ ٱللَّهِ وَٱلۡمُسۡتَضۡعَفِینَ مِنَ ٱلرِّجَالِ وَٱلنِّسَاۤءِ وَٱلۡوِلۡدَ ٰنِ ٱلَّذِینَ یَقُولُونَ رَبَّنَاۤ أَخۡرِجۡنَا مِنۡ هَـٰذِهِ ٱلۡقَرۡیَةِ ٱلظَّالِمِ أَهۡلُهَا وَٱجۡعَل لَّنَا مِن لَّدُنكَ وَلِیࣰّا وَٱجۡعَل لَّنَا مِن لَّدُنكَ نَصِیرًا ٧٥
Why should you not fight in God’s cause and for those oppressed men, women, and children who cry out, ‘Lord, rescue us from this town whose people are oppressors! By Your grace, give us a protector and give us a helper!’
And what (is wrong) with you that you don’t fight in the Way of Allah (to help) the weak (and oppressed) among men, women, and children, who say: “Our Lord! Bring us out of this town whose people are oppressors; and appoint for us from You a protector, and appoint for us from You a helper?”
And what aileth you that ye fight not in the way of Allah and for the oppressed among men and women and Children who say: our Lord! take US forth from this town whereof the people are Wrong-doing, and appoint us from before Thee a patron, and appoint us from before Thee a helper
What has come upon you that you fight not in the cause of God and for the oppressed, men, women and children, who pray: "Get us out of this city, O Lord, whose people are oppressors; so send us a friend by Your will, and send us a helper."
What is the matter with you that you refrain from fighting for feeble men, women and children who cry, “Our Rabb, deliver us from this land of oppressors; grant us a patron and victory from Your Self (ladun).”
What reason could you have for not fighting in the Way of Allah — for those men, women and children who are oppressed and say, ´Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!´?
Why should you not fight in the way of Allah and the abased men, women, and children, who say, ‘Our Lord, bring us out of this town whose people are wrongdoers, and appoint for us a guardian from You, and appoint for us a helper from You’
Why, then, should you not fight in the cause of God and of the oppressed, helpless men, women, and children, who cry out: "O Lord! Bring us out of this land whose people are oppressors, and appoint for us from Your Presence a protector, and appoint for us from Your Presence a helper!"
What (excuse) have you (to offer) that you would not fight in the cause of Allah and for (the rescue of) the weak and the down-trodden men and women and the children who all say, `Our Lord! take us out of this town of which the people are tyrants, and grant us a defender who comes from You and a helper by Your Own grace.
How is it with you, that you do not fight in the way of God, and for the men, women, and children who, being abased, say, 'Our Lord, bring us forth from this city whose people are evildoers, and appoint t us a protector from Thee, and appoint to us from Thee a helper'
And what is with you that you do not fight in the way of God and the weak men and women and children, those who say: “Our Lord, take us out of this town whose inhabitants are the wrongdoers, and appoint a protector for us from Your presence and appoint a helper for us from Your presence.”
How is it possible that one refrain from fighting in the cause of God while hearing that the helpless and oppressed men, women and children [who can not migrate to the only safe island for Muslims, i.e., Medina at the time and] implore God: “Lord, rescue us from these oppressors and send us a protector out of your grace.”
And how could you refuse to fight in the cause of God and for those who lack power and are oppressed? Men, women, and children whose cry is, “Our Lord, rescue us from this place whose people are oppressors, and raise for us, from You, one who will protect, and raise for us, from You, one who will help.
And what is the matter with youpl that you do not combat in the way of Allah and for the ones deemed weak and oppressed among men and women and children—those who say, “Our Lord, get us out from this town whose people are unjust, and appoint for us from You a guardian, and appoint for us from You a supporter!”?
What ails you that ye do not fight in God's way, and for the weak men and women and children, who say, 'Lord, bring us out of this town of oppressive folk, and make for us from Thee a patron, and make for us from Thee a help?
And what is the matter with you, that you should not fight in Allah’s cause and for the feeble men, and women, and children, who invoke, "Our Lord! Liberate us from this town, the people of which are unjust; and give us a protector from Yourself; and give us a supporter from Yourself." (Allah has created many supporters for the believers.
And what is the matter with you that you do not fight in the way of Allah when [there are] the oppressed ones from the men and from the women and from the children those who say, “O our Lord! Get us out of this township whose owners are wrongful and appoint for us from Your own presence an ally and appoint for us from Your own presence a helper.”
And what ails you, that ye fight not for God's true religion, and in defence of the weak among men, women, and children, who say, O Lord, bring us forth from this city, whose inhabitants are wicked; grant us from before thee a protector, and grant us from before thee a defender
What ails you that you do not fight in Allah´s way, and for the weak (oppressed) men, women and children, who cry, "Lord, rescue us from this town of oppressive people, and raise for us from Thee a Patron (or protecting friend), and raise for
So why is it, that you do not fight in the way of Allah, and for the abased among men, women, and children who say: 'Our Lord, bring us out from this village whose people are harmdoers, and give to us a guardian from You, and give to us a helper from You.
But what hath come to you that ye fight not on the path of God, and for the weak among men, women and children, who say, "O our Lord! bring us forth from this city whose inhabitants are oppressors; give us a champion from thy presence; and give us from thy presence a defender."
And what is (wrong) with you that you fight not in the Way of Allah and (to protect) those who are persecuted from amongst the men and women and children — the people who cry: “Our Nourisher-Sustainer! Rescue us from this city whose people (are) oppressors; and appoint for us from Your presence a wali and appoint for us from Your presence a naseer"
And why should you not fight in the way of God and for the ones taken advantage of due to weakness among the men and the women and the children, those who say: Our Lord! Bring us out from this town whose people are the ones who are unjust and assign for us a protector from Thy Presence and assign for us a helper from Thy Presence?
Why would you not fight, in the cause of Allah, for those who, being weak, are oppressed men, women, and children, who are crying, “Our Lord, rescue us from this society of oppressive people. Send, from You to us, someone who will protect. Send, from You to us, someone who will defend”?
And what reason do you have not to fight in the cause of Allah, to rescue the helpless oppressed old men, women, and children who are crying: "Our Lord! Deliver us from this town whose people are oppressors; send us a protector by Your grace and send us a helper from Your presence?"
How is it that you do not fight in the way of Allah and in support of the helpless - men, women and children -who pray: ´Our Lord, bring us out of this land whose people are oppressors and appoint for us from Yourself, a protector, and appoint for us from Yourself a helper´?
And what reason have you not to fight in the way of Allah, and of the weak among the men and the women and the children, who say: Our Lord, take us out of this town, whose people are oppressors, and grant us from Thee a friend, and grant us from Thee a helper
And what is (the reason) you have that you do not fight in the way of Allah and (for) the weak among the men and the women and the children who say (pray), "Our Fosterer ! bring us out of this town whose people are unjust and appoint a guardian for us from Yourself and appoint a helper for us from Yourself?"
And what's the matter with you that you fight not, in Allah's Path, for the weak among the men, for the women and for the children, who say, "Our Lord! Take us out of this town, whose people are oppressors and raise for us from You a guardian and raise for us from You a helper."
What has happened to you (Muslims) that you do not fight in the cause of Allah (for the freedom of the oppressed), whereas those helpless (oppressed and tyrannized) men, women and children who (depressed by the plunder and carnage) call out (for their freedom): ‘O our Lord! Rescue us from this town whose (affluent and influential) people are oppressors, and appoint for us some guardian from Your presence, and make someone our helper from Your presence’
And why do you not fight in the cause of God, when the weak amongst the men and women and children Say: "Our Lord, bring us out of this town whose people are wicked, and grant us from Yourself a Supporter, and grant us from Yourself a Victor!"
And why do you not fight in the cause of God, when the weak among the men and women and children say: "Our Lord, bring us out of this town whose people are wicked, and grant us from Yourself a supporter, and grant us from Yourself a victor!"
And why do you not fight in the cause of God, when the weak among the men and women and children say: "Our Lord, bring us out of this town whose people are wicked, and grant us from Yourself a supporter, and grant us from Yourself a victor!"
And for what (why) do you not fight/kill in God's sake? And the weakened from the men and the women, and the children/newborns, those who say: "Our Lord, bring us out from this the village/urban city, the unjust/oppressive (to) its people, and make for us from at You a guardian/victorior/ally , and make for us from at You a savior/supporter."
And how could you refuse to fight in the cause of God and of the utterly helpless men and women and children who are crying, "O our Sustainer! Lead us forth [to freedom] out of this land whose people are oppressors, and raise for us, out of Thy grace, a protector, and raise for us, out of Thy grace, one who will bring us succour!"
And what is it with you, that you do not fight in the way of Allah, (the way) and of the ones deemed weak among the men, women and newborns, who say, "Our Lord, bring us out of this town (i.e. Makkah, where Muslims were persecuted after Hijrah) whose population is unjust, and set for us a constant patron from very close to You, and set for us from very close to You a ready vindicator."
How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender
Why do you not fight for the cause of God or save the helpless men, women, and children who cry out, "Lord, set us free from this town of wrong doers and send us a guardian and a helper?"
What has happened to you that you do not fight in the way of Allah, and for the oppressed among men, women and children who say, .Our Lord, take us out from this town whose people are cruel, and make for us a supporter from Your own, and make for us a helper from Your own
Why should you not fight for (serving) the cause of Allâh, and for the sake of the weak among men, women and children, who cry out: "Our Lord, rescue us from this town whose inhabitants are grossly unfair and morally wrong and send us from You a guardian, and send us from You a helper.
What is wrong with you? Why would you not fight for the sake of Allah on behalf of the weak and oppressed men, women and children? Those who pray (to Allah), "Our Lord! Rescue us from this town; its residents are cruel. Raise, by Your grace, an ally for us. Grant us by Your will a helper!"
What prevents you from fighting in the cause of Allâh, and for the deliverance of the oppressed men, women and children?. They cry out: ‘O, our Lord, bring us forth from this town, whose inhabitants are iniquitous. And appoint for us, out of Your grace, a protector and supporter.
And why should you not fight in the cause of Allah when the helpless and the oppressed among the men, the women and the children give voice to their emotion and appeal to Allah for aid; they pray: "We pray and beseech you, O Allah, our Creator, to deliver us out of this City (Macca) whose inhabitants are espoused to tyranny and oppression, and confer on us Your tutelage and afford us Your help"
What is the matter with you that you do not fight in the way of Allah when the weak – men, women and children – are saying, “Our Lord, out of Your graciousness, take us out of this town of cruel people, give us a protector and a helper!
And what is it with you? You do not fight in the cause of Allah and for oppressed men, women, and children who cry out, “Our Lord! Deliver us from this land of oppressors! Appoint for us a saviour; appoint for us a helper—all by Your grace.”
And what is the matter with you that you do not fight in the way of Allah and for the weak amongst the men and women and children who say: our Lord, take us out from this town of wrongdoing people and assign us a protector from You and assign us a helper from You?
And how should you not fight for the cause of God, and for the helpless old men, women, and children¹ who say: ‘Deliver us, Lord, from this city of wrongdoers; send forth to us a guardian from Your presence; send to us from Your presence one that will help us‘
Why should you not fight in the cause of GOD when weak men, women, and children are imploring: "Our Lord, deliver us from this community whose people are oppressive, and be You our Lord and Master."
How could you refuse to fight in God's cause for the helpless men, women and children who are screaming, "Lord! Lead us towards freedom, out of this land of oppressors! Through your grace, give us a protector and a helper!"
How could you refuse to fight in God’s cause for the helpless men, women, and children who are screaming, “Lord! Lead us towards freedom, out of this land of oppressors! Through your grace, give us a protector and a helper!”
And what is the matter with you, that you not fight in Allah’s pathway, and the weakened of the men, and the women, and the progeny, who they say, “Our Lord, exit us out from this village whose inhabitants are oppressive, and set up for us from Your presence a Guardian, and set up for us from Your presence a Victory Supporter?”
And what has happened to you that you should not fight in the way of Allah and for the weak among men, women and children who say: 'Our Lord! Take us out of this town whose people are oppressors, and appoint for us from you guardian, and appoint for us from you helper
And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, “Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.â€
What has happened to you that you fight not in the Cause of Allah? Defenseless men, women, and children are being oppressed and crying, "Our Lord! Rescue us from this town whose people are oppressors, and raise for us protectors and helpers." It is not the Law of Allah that He comes and fights in person, or sends His armies or angels physically (22:39
And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper
And why should you not fight in the cause of ALLAH and for the rescue of the weak men, women and children - who say, `Our Lord, take us out of this town whose people are oppressors, and give us a friend from Thyself and give us from Thyself a helper.
And what ails you that you fight not in the way of God, and for the weak and oppressed—men, women, and children—who cry out, “Our Lord! Bring us forth from this town whose people are oppressors, and appoint for us from Thee a protector, and appoint for us from Thee a helper.
And what is wrong with you (believers) not to fight in the cause of Allah, those (believers) who, are weak, the ill-treated (and oppressed)? Men, women, and children, the cry is: "Our Lord! Rescue us from this town, whose people are oppressors; And from You give us a guardian who will protect; And from You give us one who will help
Why shouldn’t you fight in God’s path, when helpless men, women, and children implore, “Our Lord, take us out from this city of oppressive people, and appoint for us from You a protector and appoint for us from You a helper.”?
And why would you not fight in the cause of God, and the helpless men, and women, and children, cry out, 'Our Lord, deliver us from this town whose people are oppressive, and appoint for us from Your Presence a Protector, and appoint for us from Your Presence a Victor.'
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And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?"
And what ails you that you do not fight in the way of God, and for the weak men and women and children, who say, 'Our Lord, bring us out of this town of oppressive people, and appoint for us from Yourself a patron and appoint for us from Yourself a helper?'
And why should ye not fight in the cause of God and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from the e one who will protect; and raise for us from thee one who will help!"
And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!"
ٱلَّذِینَ ءَامَنُوا۟ یُقَـٰتِلُونَ فِی سَبِیلِ ٱللَّهِۖ وَٱلَّذِینَ كَفَرُوا۟ یُقَـٰتِلُونَ فِی سَبِیلِ ٱلطَّـٰغُوتِ فَقَـٰتِلُوۤا۟ أَوۡلِیَاۤءَ ٱلشَّیۡطَـٰنِۖ إِنَّ كَیۡدَ ٱلشَّیۡطَـٰنِ كَانَ ضَعِیفًا ٧٦
The believers fight for God’s cause, while those who reject faith fight for an unjust cause. Fight the allies of Satan: Satan’s strategies are truly weak
Those who believe, fight in the way of Allah. Those who disbelieve, fight in the way of Satan. So you (believers) fight against the friends of Satan. Surely strategy of Satan is weak.
These who believe fight in the way of Allah and those who disbelieve fight in the way of the devil. Fight then against the friends of Satan; verily the craft of Satan is ever feeble
Those who believe fight in the way of God; and those who do not, only fight for the powers of evil; so you should fight the allies of Satan. Surely the stratagem of Satan is ineffective
Believers fight in the way of Allah. As for those who deny the reality, they fight for the forces of Satan. Then fight the allies of Satan. Indeed, the trap of Satan is weak.
Those who have iman fight in the Way of Allah. Those who are kafir fight in the way of false gods. So fight the friends of Shaytan! Shaytan´s scheming is always feeble.
Those who have faith fight in the way of Allah, and those who are faithless fight in the way of the Rebel. So fight the friends of Satan; indeed the stratagems of Satan are always flimsy
Those who (truly) believe fight in God’s cause, while those who disbelieve fight in the way of taghut (powers of evil who institute patterns of rule in defiance of God). So (O believers) fight against the friends and allies of Satan. Assuredly, Satan’s guile is ever feeble
Those who believe fight in the cause of Allah, and those who choose disbelief fight in the cause of the transgressor; fight you, therefore, against the friends of satan, surely, the stratagem of satan is ever weak
The believers fight in the way of God, and the unbelievers fight in the idols' way. Fight you therefore against the friends of Satan; surely the guile of Satan is ever feeble
Those who believe fight in God's way and those who disbelieve fight in the way of the rebellious ones, so fight against supporters of Satan, as indeed Satan’s plan is weak.
Those who have chosen the belief, they are God’s soldiers. Those who have chosen the [convenience of] disbelief, they are [knowingly or unknowingly] the soldiers of the Evil. Thus, you should fight the army of the evil, keeping in mind that the Satan’s strategy is weak
Those who believe, fight in the cause of God. And those who do not believe, fight in the cause of wrong. So fight against the friends of Satan. Weak indeed is the scheme of Satan
Those who have attained faith combat in the way of Allah, while those who have denied combat in the way of false masters. So combatpl the allies of Satan; indeed, the plotting of Satan has always been weak.
Those who believe fight in the way of God; and those who disbelieve fight in the way of Taghut; fight ye then against the friends of Satan, verily, Satan's tricks are weak
The believers fight for Allah’s cause; and the disbelievers fight for the devil’s cause - so fight against the friends of the devil; undoubtedly the devil’s conspiracy is weak
Those who truly believe it is they who fight in the way of Allah and those who disbelieve, it is they who fight in the way of the evil transgressor so fight the allies of Satan. Truly the plan of Satan indeed is weak.
They who believe fight for the religion of God; but they who believe not fight for the religion of Taghut. Fight therefore against the friends of Satan, for the stratagem of Satan is weak
Those who believe fight in the way of Allah; and those who disbelieve fight in the way of Taghut (The Evil One); fight you then against the friends (supporters, protectors, patrons) of Satan, verily, Satan´s strategies are feeble indeed
And those who believe fight in the way of Allah, but those who disbelieve fight in the way of the idol. Therefore, fight against those guided by satan. Indeed, satan's guile is always weak
They who believe, fight on the path of God; and they who believe not, fight on the path of Thagout: Fight therefore against the friends of Satan. Verily craft of Satan shall be powerless
Those who have Believed fight in the Way of Allah; and those who have disbelieved, fight in the cause of Taghut. So fight the allies of the Satan. Certainly, the strategy of the devil is ever fragile
Those who believed fight in the way of God. And those who were ungrateful fight in the way of the false deity. So fight the protectors of Satan. Truly the cunning of Satan had been weak.
Believers fight for the sake of Allah. Unbelievers fight for the sake of evil. Fight against Satan’s advocates. Satan’s cunning is indeed feeble.
Those who are believers fight in the cause of Allah and those who are unbelievers fight in the cause of Taghut (forces of Satan): so fight against the helpers of Satan; surely, Satan’s crafty schemes are very weak
Those who have faith fight in the way of Allah, while those who disbelieve fight in the way of taghut (Satan). Fight, then, against the fellows of Satan. Surely Satan´s strategy is weak
Those who believe fight in the way of Allah, and those who disbelieve, fight in the way of the devil. So fight against the friends of the devil; surely the struggle of the devil is ever weak
Those who believe, fight in the way of Allah and those who do not believe, fight in the way of false deities (evil); so fight the friends of the devil, the plot of the devil is certainly weak.
Those who believe fight in Allah's Path; and those who suppress the Truth, fight in the path of the false god. Fight then against those who are friends of the Satan. The Satanic strategy is indeed weak
Those who believe fight in the way of Allah (for the restoration of peace and elimination of oppression and exploitation), and those who disbelieve fight in the way of Satan (for evil and mischievous objectives). So, (O believers,) fight against Satan’s allies (the enemies of humankind). Surely, Satan’s maneuvering is ineffective
Those who believe fight in the cause of God, while those who reject fight in the cause of evil; so fight the supporters of the devil, for the planning of the devil is weak
Those who believe fight in the cause of God, while those who reject fight in the cause of evil; so fight the supporters of the devil, for the planning of the devil is weak.
Those who believe fight in the cause of God, while those who reject fight in the cause of evil; so fight the supporters of the devil, for the planning of the devil is weak.
Those who believed, fight/kill in God's sake, and those who disbelieved fight/kill in the devil/idol's sake, so fight/kill the devil's supporters/allies/followers, that the devil's conspiracy/deceit was weak
Those who have attained to faith fight in the cause of God, whereas those who are bent on denying the truth fight in the cause of the powers of evil. Fight, then, against those friends of Satan: verily, Satan's guile is weak indeed
(The ones) who have believed fight in the way of Allah, and (the ones) who have disbelieved fight in the way of the Taghut (An idol worshiped by the Arab pagans). So fight (the ones) patronized by Ash-Shaytan (The all-vicious, i.e., the Devil). Surely the plotting of Ash-Shaytan has (always) been weak
Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak
The believers fight for the cause of God. The unbelievers fight for the cause of the Satan. So fight against the friends of Satan for the evil plans of Satan are certainly weak
The believers fight in the way of Allah, and the disbelievers fight in the way of Taghut. So, fight the friends of Satan. No doubt, the guile of Satan is feeble
Those who adhere firmly to Islamic monotheism do fight for (serving) the cause of Allâh while those who indulge in disbelief (in Allâh) fight for (serving) the cause of their mythological deities. Therefore, fight against the followers of ‘Satan’. Indeed, the (evil) scheme of ‘Satan’ is ever weak.
Those who believe, do fight for the sake of Allah, while those who reject faith fight for the cause of ´taghut´ _ (all rebellious forces aligned against Allah). So, fight against the minions of Shaitans. Feeble indeed is the wily guile of Shaitan
Those who live by Faith fight for the cause of Allâh, whereas those who are spiritually dead and blind fight for the cause of Satan. Now, therefore, fight against the supporters of Satan. Indeed, the (evil) scheme of Satan is ever weak.
Those whose hearts have been touched with the divine hand fight in the cause of Allah whereas those who deny Allah and lose sight of Him, fight in the cause of the Devil. Therefore, fight O you Muslims the advocates of the irreverent system of worship instituted by AL-Shaytan who holds out his hand and they give their own. Indeed the cunning of AL-Shaytan is taken for a poor crooked wisdom
The believers fight for the sake of Allah, whilst the disbelievers fight for the sake of false gods; so, fight the supporters of Satan. Satan’s scheming is weak
Believers fight for the cause of Allah, whereas disbelievers fight for the cause of the Devil. So fight against Satan’s ˹evil˺ forces. Indeed, Satan’s schemes are ever weak.
Those who believe fight in the way of Allah, and those who reject (the truth) fight in the way of the idols, so fight the allies of the evil one, for the plot of the devil is weak.
The true believers fight for the cause of God, but the infidels fight for the devil. Fight then the friends of Satan; Satan‘s cunning is weak indeed
Those who believe are fighting for the cause of GOD, while those who disbelieve are fighting for the cause of tyranny. Therefore, you shall fight the devil's allies; the devil's power is nil.
The believers fight for God's cause, whereas those who are bent on denying the truth fight for the cause of evil. Fight the allies of Satan. Satan's tactics are truly weak.
The believers fight for God’s cause, whereas those who are bent on denying the truth fight for the cause of evil. Fight the allies of Satan. Satan’s tactics are truly weak.
Those who believed fight in Allah’s pathway, and those who disbelieved fight in the false god’s pathway. So, fight Satan's guardians. Surely, Satan’s plan is ever weak.
Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut (Satan) . Fight Therefore, (against) the friends of Satan's patrons. Satan's plot is certainly weak
Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.
Believers fight in the Cause of Allah, that is, for the removal of tyranny and in self-defense (benign aggression). And the rejecters of the Truth fight in tyranny and for their selfish desire to oppress people (malignant aggression). So fight against those friends of Satan. Verily, Satan's plan is feeble because the selfish desire fails before the Divine Law of Requital
Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Shaitan. Fight therefore against the friends of the Shaitan; surely the strategy of the Shaitan is weak
Those who believe fight in the cause of ALLAH, and those who disbelieve fight in the cause of the Evil One. Fight ye therefore, against the friends of Satan; surely Satan's strategy is weak
Those who believe fight in the way of God, and those who disbelieve fight in the way of false deities. Fight, therefore, against the allies of Satan. Surely the scheme of Satan is ever feeble
Those who believe, fight in the cause of Allah and those who reject Faith (and) fight in the cause of Evil: So you fight against the friends of Satan: Weak indeed is the cunning of Satan
Those who believe fight in the cause of God, while those who disbelieve fight in the cause of tyranny. So, fight against Satan’s allies; surely, Satan’s strategies are weak.
Those who believe fight in the cause of God, while those who disbelieve fight in the cause of Evil. So fight the allies of the Devil. Surely the strategy of the Devil is weak
Not available
Those who believe fight in the cause of Allah , and those who disbelieve fight in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak
Those who believe fight in the way of God; and those who disbelieve fight in the way of idols; So fight against the patrons of the devil, Indeed, the devil's tricks are weak.
Those who believe fight in the cause of God, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan
Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan
11
Hypocrites' Attitude
أَلَمۡ تَرَ إِلَى ٱلَّذِینَ قِیلَ لَهُمۡ كُفُّوۤا۟ أَیۡدِیَكُمۡ وَأَقِیمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَیۡهِمُ ٱلۡقِتَالُ إِذَا فَرِیقࣱ مِّنۡهُمۡ یَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡیَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡیَةࣰۚ وَقَالُوا۟ رَبَّنَا لِمَ كَتَبۡتَ عَلَیۡنَا ٱلۡقِتَالَ لَوۡلَاۤ أَخَّرۡتَنَاۤ إِلَىٰۤ أَجَلࣲ قَرِیبࣲۗ قُلۡ مَتَـٰعُ ٱلدُّنۡیَا قَلِیلࣱ وَٱلۡءَاخِرَةُ خَیۡرࣱ لِّمَنِ ٱتَّقَىٰ وَلَا تُظۡلَمُونَ فَتِیلًا ٧٧
[Prophet], do you not see those who were told, ‘Restrain yourselves from fighting, perform the prayer, and pay the prescribed alms’? When fighting was ordained for them, some of them feared men as much as, or even more than, they feared God, saying, ‘Lord, why have You ordained fighting for us? If only You would give us just a little more time.’ Say to them, ‘Little is the enjoyment in this world, the Hereafter is far better for those who are mindful of God: you will not be wronged by as much as the fibre in a date stone
Have you not seen those when it was said to them to hold back their hands (from fighting) and establish the prayer, and pay obligatory charity? Now, when the fighting is enjoined upon them, then a group of them fear people as they should have feared Allah or even greater fear, and say: “Our Lord! Why have You ordained on us the fighting? Why did not You defer it for us for another (short) period?" Say (to them): “Enjoyment of this world is short.” The Hereafter is better for whoever fears Allah, and you shall not be (treated unjustly) in the least (even equal to the thread of a date-stone).
Hast thou not observed those unto whom it was said; . withhold your hands, and establish prayer and give the poor-rate; but when thereafter fighting was prescribed unto them, lo! there is a party of them dreading men as with the dread of Allah, or with greater dread; and they say: our Lord! why hast Thou prescribed unto us fighting! Wouldst that Thou hadst let us tarry a term nearby! Say thou: the enjoyment of the world is little, and the Hereafter is better for him who feareth God; and ye shall not be wronged a whit
Have you not seen the people who were told: "Hold back your hands (from attacking), observe your devotional obligations and pay the zakat?" But when they were commanded to fight, behold, a section among them were filled with fear of men as though it were the fear of God and even more, and said: "O Lord, why did you make war compulsory for us? Why did you not allow us to live a little more?" Say to them: "How short-lived is the commerce of this world; but that of the next is best for those who fear God; and you will not be wronged the breadth of a thread."
Did you not see those who were told, “Avoid bad things, establish salat, and pay alms”? But when fighting was ordained for them, alas, some of them were as terrified of people as the awe and fear they feel towards Allah, or even more... “Our Rabb, why did You ordain fighting for us; if only You had postponed it for a short time,” they said... Say, “The pleasure of this world is little! The eternal life to come is better for the protected ones... You will not be wronged as much as a single date thread (i.e. in the slightest).”
Do you not see those who were told: ´Hold back from fighting but establish salat and pay zakat´? Then when fighting is prescribed for them, a group of them fear people as Allah should be feared, or even more than that. They say, ´Our Lord, why have you prescribed fighting for us? If only You would give us just a little more time!´ Say, ´The enjoyment of this world is very brief. The Next World is better for those who have taqwa. You will not be wronged by so much as the smallest speck.´
Have you not regarded those who were told, ‘Keep your hands off [from warfare], and maintain the prayer, and give the zakat’? But when fighting was prescribed for them, behold, a part of them were afraid of people as if fearing Allah, or were even more afraid, and they said, ‘Our Lord! Why did You prescribe fighting for us? Why did You not respite us for a short time?!’ Say, ‘The enjoyment of this world is little and the Hereafter is better for the Godwary, and you will not be wronged so much as a single date-thread
Do you not consider those who were told, "Restrain your hands (from war and similar endeavor), and do the Prayer in conformity with all its conditions, and pay the Prescribed Purifying Alms (at which time they insistently asked you when they would be allowed to fight). But as the time has come and fighting has been ordained for them, a party among them fear people as one should fear God, or with even greater fear, and say: "O Lord! Why have you ordained fighting for us? If only You had granted us a little more respite!" Say (to them, O Messenger): "The enjoyment of the world is short-lived, whereas the Hereafter is the best for him who keeps from disobedience to God in reverence for Him and piety, and you will not be wronged by so much as a tiny hair."
Have you not considered those to whom it was said, `Withhold your hands (from fighting) and keep up Prayer and go on presenting Zakat?' But now when fighting has been made binding upon them, a section of them (- the hypocrites) begin to fear the people as they should fear Allah or with a still stronger fear and they say, `Our Lord! why have You made fighting binding upon us? Would You not defer us to a near term (and grant us a little respite).' Say, `The enjoyment of this world is short (and negligible its pleasures) and the Hereafter is better for him who guards against evil and keeps his duty to Allah, and you shall not be done injustice to, not even a whit.
Hast thou not regarded those to whom it was said, 'Restrain your hands, and perform the prayer, and pay the alms'? Then, as soon as fighting is prescribed for them, there is a party of them fearing the people as they would fear God, or with a greater fear, and they say, 'Our Lord, why hast thou prescribed fighting for us? Why not defer us to a near term?' Say: 'The enjoyment of this world is little; the world to come is better for him who fears God; you shall not be wronged a single date-thread.
Have you not seen those who were told: “Withhold your hands (and do not fight) and perform mandatory prayer and give to mandatory charity,” but when fighting was prescribed for them, a group of them feared men as they feared God or even feared more and said: “Our Lord, why did you prescribe fighting for us, why did you not postpone it for a short while?” Say: “Enjoyment of this world is small and the Hereafter is best for anyone who is cautious (of God), and you will not be wronged a bit.”
Remember how in the past you were not allowed to fight back and were ordered just to worship God and engage in charitable actions. As soon as you were permitted to defend yourselves, some feared mankind more than God and complained to their Lord saying: “Why have you put this burden of fighting [and being killed] upon us? Could you not give us a break?” Say: “This world is too short compared to Hereafter. Besides, God will never treat the righteous ones with the least injustice [and will reward you generously if you become a martyr in the battle field.]
Have you not turned your vision to those told to hold back their hands, but to instead establish prayer and pay their zakat? When the order for fighting was issued to them, behold, a section of them feared people as, or even more than, they should have feared God. They said, “Our Lord, why have you ordered us to fight? Will you not grant us respite to our natural term?” Say, “Short is the enjoyment of the present. The hereafter is best for those who do right. And never will you be dealt with unjustly in the least
Have yousg not seen those who were told, “Restrain your hands and establish the prayer and bring the purifying charity”? But when combat was prescribed for them, a group of them feared mankind as only Allah ought to be feared, or even more. And they said, “Our Lord, why did You prescribe combat for us? If only You would delay it for us for a short while.” Saysg, “The enjoyment of the Earlier (Life) is little, while the Hereafter is better for whoever is mindful (of God); and you will not be dealt with unjustly by as much as the thread upon a date-stone.”
Do ye not see those to whom it is said, 'Restrain your hands, and be steadfast in prayer and give alms;' and when it is prescribed for them to fight then a band of them fear men, as though it were the fear of God or a still stronger fear, and they say, 'O our Lord! why hast thou prescribed for us to fight, couldst thou not let us abide till our near appointed time?' Say, 'The enjoyment of this world is but slight, and the next is better for him who fears:- but they shall not be wronged a straw
Did you not see those to whom it was said, "Restrain your hands, keep the prayer established and pay the charity"; but when fighting was ordained for them, some of them started fearing people, the way they feared Allah - or even greater! And they said, "Our Lord! Why have You ordained fighting for us? If only You would have let us live some more!" Say (O dear Prophet Mohammed - peace and blessings be upon him), "The usage of this world is meagre; and the Hereafter is better for the pious; and you will not be wronged even (the weight of) a single thread."
Have you not seen those unto whom it was said, “Hold back your hands and establish the prayer and give out the sanctifying dues.” But when the fighting was prescribed on them Lo! A party of them have deference for men as much as they have deference for Allah or even a greater deference and they said, “O our Lord! Why have you prescribed fighting on us? If only you can give us respite till a term nearby.” Say, “The enjoyment of this world is little and the hereafter is better for one who safeguards his own soul and you will not be cheated the size of a thread.”
Hast thou not observed those unto whom it was said, withhold your hands from war, and be constant at prayers, and pay the legal alms? But when war is commanded them, behold, a part of them fear men as they should fear God, or with a greater fear, and say, O Lord, wherefore hast thou commanded us to go to war, and hast not suffered us to wait our approaching end? Say unto them, The provision of this life is but small; but the future shall be better for him who feareth God; and ye shall not be in the least injured at the day of judgment
Do you not see those to whom it is said, "Restrain your hands, but be steadfast in prayer and give alms (do charity);" and when it is prescribed for them to fight then, behold, a section of them fear men, with the fear justly due to Allah, or w
Have you not seen those to whom it has been said: 'Restrain your hands, establish your prayers and pay the obligatory charity. ' Then, as soon as fighting is written for them, there is a party of them fearing people as they would fear Allah, or with stronger fear. And they say: 'Our Lord, why have You written fighting for us, why not postpone us to a near term? ' Say: 'The pleasure of this life is little. The Everlasting Life is better for the cautious. You shall not be wronged a single tissue (of the fine skin that covers a date stone)
Hast thou not marked those to whom it was said, "Withhold your hands awhile from war; and observe prayer, and pay the stated alms." But when war is commanded them, lo! a portion of them fear men as with the fear of God, or with a yet greater fear, and say: "O our Lord! why hast thou commanded us war? Couldst thou not have given us respite till our not distant end?" SAY: Small the fruition of this world; but the next life is the true good for him who feareth God! and ye shall not be wronged so much as the skin of a date stone
Have you not seen towards those who were told: ‘Hold back your hands (and do not start military expeditions at this stage) and establish Salat and pay up Zakat.‘ So when Qital was ordained for them, behold! A section of them fear men as (should be) the fear regarding Allah or (even) a greater fear. And they said: “Our Nourisher-Sustainer! Why have you ordained upon us Al-Qital? Why didn’t you grant us respite (at least) for a short while?” Tell (Them): “The Benefit and enjoyment from this world is insignificant while the Hereafter is better for that who obeyed (Allah). And you shall not be subjected to injustice even to the extent of a Fatila (a scalish thread in the long slit of a date-stone)
Hast thou not considered those who when it was said to them: Limit your hands from warfare and perform the formal prayer and give the purifying alms? Then, when fighting was prescribed for them, there was a group of people among them who dread humanity, even dreading God or with a more severe dreading, and they said: Our Lord! Why hadst Thou prescribed fighting for us? Why hadst Thou not postponed it for another near term for us? Say: The enjoyment of the present is little and the world to come is better. For whomever was Godfearing, you will not be wronged in the least.
Have you seen those who were told to refrain from fighting but to establish the ritual prayers and spend for the required charity? When the order to fight was given to them, many of them feared people as much as or more than they feared Allah. They said, “Our Lord, why order us to fight? How about postponing it a while longer.” Say, “The comfort of this world is scarce. The hereafter will be better for the one who is obedient. You will not be wronged as much as a date seed fiber.”
Have you not seen those who were told to restrain their hands from fighting, establish Salah (regular prayers) and pay Zakah (regular charity). Now when at length they are commanded to fight, lo! A group of them fear people as they should have feared Allah, or even more than that, and say: "Our Lord! Why have You ordered us to fight? Could you delay its implementation for a while?" Tell them: "The enjoyment of this worldly life is short, life of the hereafter is much better for those who fear Allah, and rest assured that you will not be wronged equal to the fiber of a date-stone
Have you not seen those who were told: ´Restrain you hands, and establish the Prayer, and pay the Zakah´? But when fighting was enjoined upon them some of them feared men as one should fear Allah, or even more, and said: ´Our Lord, why have You ordained fighting for us? Why did You not grant us a little more respite?´ Say to them: ´There is little enjoyment in this world. The World to Come is much better for the God-fearing. And you shall not be wronged even to the extent of the husk of a date-stone
Has thou not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate. But when fighting is prescribed for them, lo! a party of them fear men as they ought to fear Allah, or with a greater fear, and say: Our Lord, why has Thou ordained fighting for us? Wouldst Thou not grant us respite to a near term? Say: The enjoyment of this world is short, and the Hereafter is better for him who keeps his duty. And you shall not be wronged a whit
Did you not consider those to whom it was said, "With hold your hands and establish worship (salat) and give charity (zakat)?" But when fighting was prescribed for them, a party of them feared human beings as they ought to have feared Allah or with a stronger fear, and said, "Our Fosterer ! why did you prescribe fighting on us, why did you not postpone it for us till a nearby term?" Say, "The provision of this world is little and the hereafter is better for one who guards (against evil) and you will not be dealt with unjustly even to the extent of the hair on a date stone."
Do you see these people who were asked to wit old their hands and to establish the prayer and pay the zakaat (poor due)? Then, when fighting was ordained for them, a section of these very people started fearing men, as they should fear Allah, or even more! And they said, "O Lord! Why have you ordained fighting for us? Had you but given us a little more time!" Say, "Short is the enjoyment of this world. And the other world is better for him who fears Allah. And you shall not be wronged, even a bit."
Have you not observed the state of those who were instructed: ‘Restrain your hands (even from defensive fighting), and establish Prayer and pay Zakat (the Alms-due) regularly’? (So they were happy with it.) But when the armed struggle (against tyranny and aggression) was prescribed for them, a section of them started fearing (hostile) people the way one fears Allah or even more. And they said: ‘O our Lord! Why have You enjoined fighting upon us (so soon)? Why have You not given us respite for another short period?’ Say (to them): ‘Worldly interest is minor (i.e., immaterial) whilst the Hereafter is an extremely valuable (blessing) for the one who becomes Godwary and pious. There, you shall not be treated unjustly even equal to a thread.
Did you not see those who were told: "Restrain yourselves, and hold the contact-method, and contribute towards betterment." But when fighting was decreed for them, a group of them feared the people as much as they feared God or even more so. And they said: "Our Lord, why did You decree fighting for us If only You would delay for us till another time." Say: "The enjoyment of this world is little, and the Hereafter is far better for those who are aware; you will not be wronged in the least."
Did you not see those who were told: "Cease your aggression, and hold the contact prayer, and contribute towards purification." But when fighting was decreed for them, a group of them were concerned towards the people as they would have been concerned towards God or even more so. And they said: "Our Lord, why did You decree fighting for us? If only You would delay for us until another time." Say: "The enjoyment of this world is little, and the Hereafter is far better for those who are aware; you will not be wronged in the least."
Did you not note those who were told: "Cease your aggression, and hold the Connection, and contribute towards purification." But when fighting was decreed for them, a group of them were concerned towards the people as they would have been concerned towards God or even more so. And they said: "Our Lord, why did You decree fighting for us? If only You would delay for us until another time." Say: "The enjoyment of this world is little, and the Hereafter is far better for those who are aware; you will not be wronged in the least."
Did you not see to those who were said to them: "Prevent/stop your hands and keep up the prayers, and give the charity." So when the fighting/killing was written/decreed on them, then a group from them fear the people, as God's fear, or stronger fear, and they said: "Our Lord, for what (did) You write/decree on us the fighting/killing, if only You delayed us to (a) near term/time." Say: "The present world's enjoyment (is) little, and the end (other life) (is) best to who feared and obeyed, and you do (will) not be caused injustice to/oppressed (as little as) a cleft in a seed ."
ART THOU NOT aware of those who have been told, "Curb your hands, and be constant in prayer, and render the purifying dues"? But as soon as fighting [in God's cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth
Have you not regarded the ones to whom it was said, "Restrain your hands and keep up prayer and bring the Zakat?" (i.e., pay the poor-dues) Then, as soon as fighting was prescribed for them, behold, a group of them are apprehensive of the multitude (Literally: mankind) as they would have apprehension of Allah, or with stronger apprehension; and they said, "Our Lord, why have You prescribed fighting for us? Had You (only) deferred us to a near term!" Say, "The enjoyment of the present (life) (Literally: the lowly "life; i.e., the life of this world) is little, and the Hereafter is most charitable for him who is pious, and you will not be done an injustice even as (much as) a single date-plaiting (i.e., not even a little)
Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone
Have you not seen those who were told to stop fighting, to say their prayers, and pay the religious tax? When they were ordered to fight, some of them feared other men as much as or more than they feared God and so they said, "Lord, why have you ordered us to fight? If only you would give us a little time." (Muhammad), tell them, "The pleasures of the worldly life are trivial. The life hereafter is best for the pious ones. You will not be treated the slightest bit unjustly
Have you not seen those to whom it was said, .Hold your hands (from fighting) and be steadfast in Salah and pay Zakah. However, when fighting is enjoined upon them, then surprisingly, a group from them starts fearing people, as one would fear Allah, or fearing even more. They say, .Our Lord, why have you enjoined fighting upon us? Would you have not spared us for a little more time?. Say, .The enjoyment of the world is but a little, and the Hereafter is far better for the one who fears Allah, and you shall not be wronged, even to the measure of a fiber
Have you not seen those who were told to hold back their hands from fighting, to establish the regular ‘Prayer’, to pay ‘Zakāt’ (i.e. the Prescribed Purifying Alms)? However, when fighting is ordained for them, a group of people among them fears their enemy as much as they fear (the wrath of) Allâh or even more. They say: "Our Lord, Why have you ordained for us fighting? Would you not grant us respite to a near term?" Say, (O’ Muhammad): "Short is the pleasure of this ‘worldly life’. The ‘Hereafter’ is far better for the one who acts piously.” They will not be wronged (by the Lord), not even as much as a hair on a date-seed.
Aren´t you aware of those who were told to restrain their hands _ (keep from fighting), to establish ´salat´, and to pay the ´zakat´? (Later) when fighting was enjoined upon them, some of them have begun to fear people like they should fear Allah. In fact, (their fear of people is) even more than (their) fear of Allah. They say, "Our lord! Why did You enjoin fighting upon us? Why did You not give us a respite for a little while longer?" Say, "Brief are the comforts of this life! The life-to-come is better indeed for those who do their duty! You will not be wronged at all _ not even worth a fibril upon a date-stone."
Have you not seen those who were told to hold back their hands from fighting, to establish the regular Prayer and pay Zakāt? Then, as soon as fighting is ordained for them, a group of people among them feared (those aggressive) people as they would fear (the punishment of) Allâh, or (even) with stronger fear. They say: "Our Lord, Why have you ordained for us fighting?. If only You grant us respite to a near term". Say: "Short is the pleasure of this worldly life, whereas the Hereafter is far better for the one who acts piously”. And none of you will be wronged (by the Lord), not even as much as a hair on a date-seed.
Have you not seen O Muhammad into the disposition of those who were told to put a restraint upon their desire for fighting and observe faithfully the act of worship and give Zakat (alms), for Zakat is but the vehicle of prayer, yet when time was ripe and fighting was enjoined, some of them came to be apprehensive about their involvement in battle for fear of their lives. They feared the enemy –to a degree comparable to the degree of fear due to Allah–Creator of all beings or even a degree higher, and they exclaimed against fighting; they said: "O Allah, our Creator, why enjoin us to fight and implant our Hereafter in the now; if only You would put fighting in respite and grant us a postponement of this obligation to a future date!" Say to them O Muhammad: "The enjoyment experienced here below, no matter how long it lasts, is fleeting and evanescent whereas the Hereafter abounds in the best enjoyments and everlasting bliss for those who entertain the profound reverence dutiful to Allah, and no one is ever wronged not even to the equivalent of a single hair of the dry integument of the smallest seed"
Haven’t you seen those who were told: “Hold back your hands from wrongdoing, and instead perform the prayer and pay zakat”? Since fighting was prescribed for them, a group of them fears men as they fear Allah, or even more. They say, “Our Lord, why have You prescribed fighting for us? Couldn’t You have delayed it for a while?” Say: “The delights of this world are little, while the Hereafter is far better for the mindful, you will not be treated unjustly in the slightest.
Have you ˹O Prophet˺ not seen those who had been told, “Do not fight! Rather, establish prayer and pay alms-tax.”? Then once the order came to fight, a group of them feared those ˹hostile˺ people as Allah should be feared—or even more. They said, “Our Lord! Why have You ordered us to fight? If only You had delayed ˹the order for˺ us for a little while!” Say, ˹O Prophet,˺ “The enjoyment of this world is so little, whereas the Hereafter is far better for those mindful ˹of Allah˺. And none of you will be wronged ˹even by the width of˺ the thread of a date stone.
What do you make of those who were told to hold back and keep up prayer and give Zakah, then when fighting was prescribed for them a group amongst them feared people like the fear for Allah or in greater fear and said: our Lord, why did You prescribe fighting for us, why did You not leave us a little longer? Say: the provision of the world is small, and the hereafter is better for him who bewares (of Allah) and you will not be wronged the least.
Mark those who were told: ‘Lay down your arms; recite your prayers and render the alms levy.‘ When they were ordered to fight, some of them feared man as much as they feared God or even more. ‘Lord,‘ they said, ‘why do You bid us fight? Could you not give us a brief respite?‘ Say: ‘Trifling are the pleasures of this life. Better is the life to come for those who fear God. You shall not be wronged by as much as the husk of a date-stone
Have you noted those who were told, "You do not have to fight; all you need to do is observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)," then, when fighting was decreed for them, they feared the people as much as they feared GOD, or even more? They said, "Our Lord, why did You force this fighting on us? If only You respite us for awhile!" Say, "The materials of this world are nil, while the Hereafter is far better for the righteous, and you never suffer the slightest injustice."
[Prophet], are you not aware of those who have been told, "Refrain from fighting, perform prayer, and pay the purifying alms?" However, as soon as the fighting is ordained for them, some of them feared men even more than they feared God, saying, "Lord, why have You ordained fighting for us? If only You would give us just a little more time?" Say to them, "The enjoyment of this world is brief, whereas the life to come is far better for those who are mindful of God. You will not be wronged, not even a little bit.
[Prophet], are you not aware of those who have been told, “Refrain from fighting, perform prayer and pay the purifying alms?” However, as soon as the fighting is ordained for them, some of them feared men even more than they feared God, saying, “Lord, why have You ordained fighting for us? If only You would give us just a little more time?” Say to them, “The enjoyment of this world is brief, whereas the life to come is far better for those who are mindful of God. You will not be wronged, not even a little bit.
Have you not seen those who said to them, “Restrain your hands, and establish the prayers, and give the zakat”? So, when the fighting was written upon them, so then a team among them awed from the people as much as the awe of Allah, or even more awe. And they said, “Our Lord, why did You write the fighting upon us? If only You would postpone it for us for a near term.” Say, “The enjoyment of the Dunya is little, and the Hereafter is more goodness for whoever showed the piety, and you will not be oppressed as much as a thread inside date seed."
Have you not seen those to whom it was said: ' Withhold your hand (from war) , and establish prayer and pay the poor - rate,' but when fighting was prescribed for them, a group of them were so afraid of new as (it should be) The fear of Allah, or (even) with agreater fear, and say: 'Our Lord! Why have you ordained fighting for us? Wherefore did you not grant us a delay. To a near end?' Say: The capital of this world is scant and the Hereafter will be better for anyone who keeps from evil; and you will not be wronged (even to the extent of) the husk of a date - stone
Are you not aware of those who have been told, “Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakÄt [i.e. the purifying dues]â€? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God — or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!†Say, “Brief is the enjoyment of this world, whereas the life to come is the best for all who are God-fearing. None of you shall be wronged by as much as a hair's breadth.
Have you seen those who have been told, "Curb your hands, and establish the Divine System and set up the just Economic Order?" But as soon as the Command came to fight, some of them feared men as they should have feared Allah, or even more. They say, "Our Lord! Why have You ordained fighting for us? If only You had granted us a little more delay!" Say, "Brief is the enjoyment of this world, whereas the life to come is the best for those who walk aright. None of you shall be wronged a hair's breadth."
Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: Our Lord! why hast Thou ordained fighting for us? Wherefore didst Thou not grant us a delay to a near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone
Hast thou not seen those to whom it was said: `Restrain your hands, observe Prayer, and pay the Zakat.' And when fighting is prescribed for them, behold a section of them fear men as they should fear ALLAH, or with still greater fear; and they say `Our Lord, why hast thou prescribed fighting for us? Wouldst Thou not grant us respite yet a while?' Say, `The benefit of this world is little and the Hereafter will be better for him who fears ALLAH; and you shall not be wronged a whit.
Hast thou not seen those unto whom it was said, “Restrain your hands, and perform the prayer, and give the alms.” But when fighting was prescribed for them, behold, a party of them feared men, even as they should have feared God, or with greater fear, and they said, “Our Lord! Why hast Thou prescribed fighting for us? If only Thou wouldst grant us reprieve for a term nigh.” Say, “Scant is the enjoyment of this world, and the Hereafter is better for those who are reverent, and you shall not be wronged so much as the thread of a date stone.
Have you not looked at those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular Charity? When (at last) the order to fight was issued to them, look! A section of them feared men as— Or even more than— They would have feared Allah: They said: "Our Lord! Why have You ordered us to fight? Would You not grant us the delay (of death) to our (natural) term, near (enough)?"— Say: "Short is the enjoyment of this world: The Hereafter is the best for those who do right: Never will you be dealt with unjustly in the very least
Didn’t you see those who were told, “Hold back your hands, establish prayer, and give in charity”? Yet, when fighting was prescribed for them, a group among them feared people as they should fear God, or even more so. They said, “Our Lord, why did You decree fighting upon us? Couldn’t You have postponed it for us for a little while?” Say, “The enjoyment of this world is fleeting, but the Hereafter is better for the righteous, and you won’t be wronged in the slightest.”
Have you not considered those who were told, 'Restrain your hands, and perform your prayers, and spend in regular charity'? But when fighting was ordained for them, a faction of them feared the people as God is ought to be feared, or even more. And they said, 'Our Lord, why did You ordain fighting for us? If only You would postpone it for us for a short while.' Say, 'The enjoyments of this life are brief, but the Hereafter is better for the righteous, and you will not be wronged one bit.'
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Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah . And injustice will not be done to you, [even] as much as a thread [inside a date seed]."
Do you not see those to whom it is said, 'Restrain your hands, and be steadfast in prayer and give alms;' then when fighting is prescribed upon them, then a party of them fear mankind, as though it were the fear of God or a still stronger fear, and they say, 'Our Lord! Why have You prescribed fighting upon us? If only You would defer us to a near term.' Say, 'The enjoyment of the world is slight, and the hereafter is better for him who fears; and you shall not be wronged the filament on a date-seed.'
Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feare d men as - or even more than - they should have feared God: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least
Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least
أَیۡنَمَا تَكُونُوا۟ یُدۡرِككُّمُ ٱلۡمَوۡتُ وَلَوۡ كُنتُمۡ فِی بُرُوجࣲ مُّشَیَّدَةࣲۗ وَإِن تُصِبۡهُمۡ حَسَنَةࣱ یَقُولُوا۟ هَـٰذِهِۦ مِنۡ عِندِ ٱللَّهِۖ وَإِن تُصِبۡهُمۡ سَیِّئَةࣱ یَقُولُوا۟ هَـٰذِهِۦ مِنۡ عِندِكَۚ قُلۡ كُلࣱّ مِّنۡ عِندِ ٱللَّهِۖ فَمَالِ هَـٰۤؤُلَاۤءِ ٱلۡقَوۡمِ لَا یَكَادُونَ یَفۡقَهُونَ حَدِیثࣰا ٧٨
Death will overtake you no matter where you may be, even inside high towers.’ When good fortune comes their way, they say, ‘This is from God,’ but when harm befalls them, they say, ‘This is from you [Prophet].’ Say to them, ‘Both come from God.’ What is the matter with these people that they can barely understand what they are told
Wherever you may be, death will overtake you even if you are in fortified towers. If a good happens to them, they say: “This is from Allah,” but if an evil befalls them, they say: “This is from you (O Muhammad).” Say: "All are from Allah," so what (is wrong with) these people that they don’t seem to understand any word?
Wheresoever ye may be, death shall overtake you, even though ye be in fortresses plastered. And if there betideth them some good, they say: this is from God. And if there betideth them some ill, they say: this is because of thee. Say thou: everything is from Allah. What aileth then this people, that well-nigh they understand not any speec
Death will overtake you wheresoever you be, even in the mightiest of towers. Yet if some good comes their way they say: "It is from God;" and if it is evil that befalls them, they say: "It is indeed from you." Say to them: "Every thing is from God." O, what has come upon the people that even this they fail to understand
Death will find you wherever you are. Even if you were within tall and sturdy towers... But if good comes to them, they say, “This is from Allah”; and if evil befalls them, they say, “This is from you.” Say, “All of it is from Allah!” What is the matter with people that they do not try to understand the reality!
Wherever you are, death will catch up with you, even if you are in impregnable fortresses. If a good thing happens to them, they say, ´This has come from Allah.´ But if a bad thing happens to them, they say, ´This has come from you.´ Say, ´Everything comes from Allah.´ What is the matter with these people that they scarcely understand a single word?
Wherever you may be, death shall overtake you, even if you were in fortified towers.’ And if any good befalls them, they say, ‘This is from Allah;’ and when an ill befalls them, they say, ‘This is from you.’ Say, ‘All is from Allah.’ What is the matter with these people that they would not understand any matter
Wherever you may be, death will overtake you, even though you be in towers built up strong and high. Yet, when some good happens to them, they say: "This is from God;" and when an evil befalls them, they say: "This is because of you." Say: "All is from God." But how is it with these people that they do not grasp the truth of anything said (or anything that has happened)
Death will overtake you wherever you may be, even if you be in strongly built castles. And if any good occurs to them (- to the hypocrites) they say, `This is from Allah' and if evil befalls them they say, `This is from you.' Say, `Everything is from Allah.' What is the matter with these people that they hardly understand (anything)
Wherever you may be, death will overtake you, though you should be in raised-up towers. And if a good thing visits them, they say, 'This is from God'; but if an evil thing visits them, they say, 'This is from thee.' Say: 'Everything is from God.' How is it with this people? They scarcely understand any tiding
Death catches up with you wherever you are, even if you are in strongly built towers. And if something good happens to them, they say: “This is from God.” And if something bad happens to them, they say: “This is from you.” Say: “Everything is from God.” What is the matter with these people that they do not understand this saying?
Know that wherever you are (even in a fortified castle,) you will meet the death, when the time comes. It is funny how the hypocrites thank God for good fortunes of life and blame His Prophet for their misfortune. Let them know that everything is from God. What is wrong with this people who do not get it
“Wherever you are, death will find you. Even if you are in towers built up strong and high.” If some good befalls them they say, “This is from God.” But if problems arise they say, “This is from you.” Say, “All things are from God.” But what comes to the people who fail to understand this fact
Wherever youpl may be, death will overtake you, even if you were in lofty towers. And if any good befalls them, they say, “This is from Allah.” But when any evil befalls them, they say, “This is from you.” Saysg, “All is from Allah.” So what is wrong with these people, that they hardly comprehend any discourse?
Wheresoe'er ye be death will overtake you, though ye were in lofty towers. And if a good thing befall them, they say, 'This is from God,' but if a bad thing, they say, 'This is from thee.' Say, 'It is all from God.' What ails these people? they can hardly understand a tale
Death will come to you wherever you may be, even if you were in strong fortresses; if some good reaches them they say, "This is from Allah"; and if any misfortune reaches them, they say, "This is from you"; say, "Everything is from Allah"; what is wrong with these people, that they do not seem to understand anything
Wherever you may be, the death will overtake you even if you were in towers raised aloft. And when a good thing happens to them, they said, “This is from the presence of Allah” and when an evil happens to them they said, “This is from your side” Say, “All is from the presence of Allah” Why is it that these people almost do not comprehend any discourse.
Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befall them, they say, this is from God; but if evil befall them, they say, this is from thee, O Mohammed: Say, all is from God; and what aileth these people, that they are so far from understanding what is said unto them
"Wherever you be, death will overtake you, though you were in lofty towers." And if a good thing befalls them, they say, "This is from Allah," but if a bad thing, they say, "This is from you (Muhammad)." Say (unto them), &qu;
Wherever you are, death will overtake you, even if you shall be in the fortified, high towers. ' If bounty reaches them, they say: 'This is from Allah, ' but when evil hits them, they say: 'This is from you. ' Say to them: 'All is from Allah! ' What is the matter with this people that they scarcely understand any statement
Wherever ye be, death will overtake you - although ye be in lofty towers! If good fortune betide them, they say, "This is from God;" and if evil betide them, they say, "This is from thee." SAY: All is from God: But what hath come to these people that they are not near to understanding what is told them
Wheresoever you may be, death will overtake you even if you are in fortified Buruj.” And if some good reaches them, they say: “This is from Allah.” But if some evil befalls them, they say: “This is from you (O Prophet).” Tell (them): ‘All (comes) from the presence of Allah.’ So what (is wrong) with these people — they do not become capable that they may understand a Hadees (any statement narrated by Allah in Al-Kitab)
Wherever you be, death will overtake you, even if you had been in imposing towers. And when benevolence lights on them, they say: This is from God. And when an evil deed lights on them, they say: This is from thee. Say: All is from God. So what is with these folk that they understand almost no discourse?
Wherever you are, be sure that death will find you, even if you are in mighty, towering castles. If some good befalls (the idolaters), they say, “This is from Allah!” If a crisis comes, they say, “This is (the Prophet’s) fault!” Say, “All things are from Allah.” What is wrong with people that they scarcely understand a single thing?
As for death, no matter where you may be, death is going to reach you even if you are in fortified towers. When such people are blessed with some benefit, they say: "This is from Allah;" but if they suffer a loss, they say: "this is because of you." O Muhammad tell them: "Everything is from Allah." What is the matter with these people that they do not understand a word
Wherever you might be, death will overtake you even though you be in massive towers. And when some good happens to them, they say: ´This is from Allah´; whereas when some misfortune befalls them, they say: ´This is because of you´. Say: ´All is from Allah.´ What has happened to this people that they seem to understand nothing
Wherever you are, death will overtake you, though you are in towers, raised high. And if good befalls them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from thee. Say: All is from Allah. But what is the matter with these people that they make no effort to understand anything
Wherever you be, death will catch you up, even if you are in towers raised high. And if good befalls them they say, "This is from Allah," and if evil befalls them they say, "This is from you," say, "Everything is from Allah." So what is (wrong) with these people that they do not (even) intend to understand a happening (or a statement)? say, "Everything is from Allah." So what is (wrong) with these people that they do not (even) intend to understand a happening (or a statement)?
Wherever you are, death will overtake you even if you are within fortified fortresses. And if any good comes to them, they say, "This is from Allah." And if anything bad afflicts them, they say, "This is from you ?" Say, "All things are from Allah." And what's the matter with these people that they are unable to understand the statement
(O you who abstain from the armed struggle due to fear of death!) Death will overtake you wherever you may be, (even) if you are in unconquerable fortresses. And (their mentality is such that) if some good fortune (benefit) comes to them, they say: ‘It is from Allah (i.e., intermediation and benevolence of the Messenger has no role in it),’ and if some adversity befalls them, they say: ‘(O Messenger!) It is from you (i.e., because of you).’ Say: ‘(In fact,) all comes from Allah.’ So, what has gone wrong with these people that they do not feel inclined to understand anything
Wherever you may be, death will find you, even if you are in fortified towers. If any good befalls them, they Say: "This is from God," and if any bad befalls them, they Say: "This is from you!" Say: "All is from God;" what is wrong with these people, they barely understand anything said
Wherever you may be, death will find you, even if you are in fortified towers. If any good befalls them, they say: "This is from God," and if any evil befalls them, they say: "This is from you!" Say: "All is from God;" what is wrong with these people, they barely understand any narrative!
Wherever you may be, death will find you, even if you are in fortified towers. If any good befalls them, they say: "This is from God," and if any evil befalls them, they say: "This is from you!" Say: "All is from God;" what is wrong with these people, they barely understand any narrative!
Wherever you are, the death catches up/reaches you , and (even) if you were in towers/castles/constellations built/erected , and if a goodness strikes them, they say: "This (is) from at God." And if a sin/crime (harm) strikes them, they say: "This (is) from at you." Say: "All/each (are) from at God, so how those the nation, they almost do not understand an information/speech?"
Wherever you may be, death will overtake you - even though you be in towers raised high. "Yet, when a good thing happens to them, some [people] say, "This is from God," whereas when evil befalls them, they say, "This is from thee [O fellowman]!” Say: "All is from God." What, then, is amiss with these people that they are in no wise near to grasping the truth of what they are told
Wherever you may be, death will overtake you, (even) if you were in imposingly constructed towers." And in case a fair (thing) alights upon (Literally: afflicts) them, they say, "This is from the Providence of Allah." And in case an odious thing afflicts them, they say, "This is from your presence." Say, All is from the Providence of Allah." What is it then with these people! They almost do not comprehend any discourse
Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening
Wherever you are, death will find you even if you hide yourselves in firmly constructed towers. Whenever people experience good fortune, they say that it is from God but whenever they experience misfortune, they say it is because of you, (Muhammad). Tell them, "Everything is from God." What is wrong with these people that they do not even try to understand
Wherever you will be, Death will overtake you, even though you are in fortified castles. If some good comes to them, they say, .This is from Allah. But if some evil visits them, they say, .This is from you. Say, .All is from Allah. So, what is wrong with these people, they do not seem to understand anything
Wherever you may be, death will overtake you, even if you were in strong rock fortresses, with lofty walls set on high. When a single righteous good deed befalls them, they say: "This is from Allâh," but when a single evil deed befalls them, they say: "This is from you, (O’ Muhammad)." Say: “All things are from Allâh," What is wrong with these people that they could hardly understand a word?
Death will overtake you no matter where you are, even if you were (hiding) in a fortified lofty tower. If something good happens to them, they say, "This is from Allah." But when misfortune strikes, they say, "This is from you." Say, "All of it is from Allah!" What is wrong with these people? They hardly understand anything
And wherever you may be, death will overtake you, even if you were in strong rock fortresses with lofty walls set on high. When a single righteous deed befalls them, they say: "This is from Allâh". But when a single evil deed befalls them, they say: "This is from you, (Muhammad)". Say: “All things are from Allâh". What is wrong with these people that they could hardly understand a word?.
Wherever you may be you shall be caught in the jaws of death even if you happen to be in fortresses fortified against confounding ages cruel knife. Yet when good fortune falls in their way, they -your people– relate it to Allah, and if they are befallen with a misfortune they relate it to you O Muhammad. Say to them: "All happenings, good or bad, are authorized by Allah." What ails these people that they hardly comprehend a discourse of reason
Death will catch up wherever you may be, even if you are in strong forts. When good things happen to them, they say, “This is from Allah,” and, when bad things happen to them, they say, “This is your fault, Muhammad.” Say: “All is from Allah.” What is the matter with these people that they hardly understand what they are told
Wherever you may be, death will overcome you—even if you were in fortified towers.” When something good befalls them, they say, “This is from Allah,” but when something evil befalls them, they say, “This is from you.” Say, ˹O Prophet,˺ “Both have been destined by Allah.” So what is the matter with these people? They can hardly comprehend anything!
Wherever you are death will reach you even if you were in fortified towers, and when good befalls them they say this is from Allah, and when bad befalls them they say this is from you, say: all is from Allah, so what is (wrong) with these people that they hardly understand a word?
Wherever you may be, death will overtake you: though you put yourselves in lofty towers.‘ When they are blessed with good fortune, they say: ‘This is from God.‘ But when evil befalls them, they say: ‘It was your² fault.‘ Say: ‘All is from God!‘ What has come over these people that they can hardly understand a word
Wherever you are, death will catch up with you, even if you live in formidable castles. When something good happens to them, they say, "This is from GOD," and when something bad afflicts them, they blame you. Say, "Everything comes from GOD." Why do these people misunderstand almost everything?
Wherever you may be, death will overtake you, even if you are in high protected towers. When good fortune happens to them, some [people] say, "This is from God," whereas when harm comes to them, they say, "This is from you [Prophet]." Tell them, "Both come from God." What is the matter with these people? They hardly understand what they are told.
Wherever you may be, death will overtake you, even if you are in high protected towers. When good fortune happens to them, some [people] say, “This is from God,” whereas when harm comes to them, they say, “This is from you [Prophet].” Tell them, “Both come from God.” What is the matter with these people? They hardly understand what they are told.
Wherever you are, death will reach you, even if you were in a lofty tower. And if excellence inflicts them, they say, “This is from Allah.” and if badness inflicts them, they say, “This is from you.” Say, “All is from Allah.” So, what is with this kinfolk that they would not almost understand a narration?
Wherever you be, death will over take you, even though you be in strong towers. Yet, if something fine befalls them They say: ' This is from Allah', but if an ill befalls them, They say: 'This is from you'. Say: 'Everything is from Allah'. But what the matter with such people that it is night to perceive no word?
Wherever you may be death will overtake you, even though you be in towers built up strong and high.†Yet, when a good thing happens to them, some [people] say, “This is from God,†whereas when evil befalls them, they say, “This is from you!†Say, “All is from God.†What is amiss with these people that they are in no wise near to grasping the truth of what they are told?
Wherever you may be, death will find you, even if you live in fortified castles. When something good happens to them, they say, "It is from Allah." And when affliction befalls them they say to each other, "This is from you O fellow-man!" Tell them, "All things happen according to Allah's Laws." What is amiss with these people, they understand not a thing
Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)
Wheresoever you may be, death will overtake you, even if you be in strongly built towers. And if some good befalls them, they say, `This is from ALLAH;' and if evil befalls them, they say, `This is from thee.' Say, `All is from ALLAH.' What has happened to these people that they would not try to understand anything
Wheresoever you may be, death will overtake you, though you should be in towers raised high. And if good befalls them, they say, “This is from God,” but if evil befalls them, they say, “This is from thee.” Say, “All is from God.” What is with these people that they scarcely understand any tiding
"Wherever you are, death will find you out, even if you are in towers built up strong and high!" If some good happens to them, they say, "This is from Allah;" But if evil (happens, to them), they say, "This is from you (O Prophet)." Say: "All things are from Allah." But what has come to these people, that they do not understand a single word
Wherever you may be, death will overtake you, even if you are in fortified towers. If they receive good, they say, “This is from God,” but if misfortune strikes them, they say, “This is from you.” Say, “All is from God.” What is wrong with these people, they hardly understand any statement?
Wherever you may be, death will catch up with you, even if you were in fortified towers. When a good fortune comes their way, they say, 'This is from God.' But when a misfortune befalls them, they say, 'This is from you.' Say, 'All is from God.' So what is the matter with these people, that they hardly understand a thing
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Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah ." So what is [the matter] with those people that they can hardly understand any statement
Wherever you are, death will overtake you, even if you are in lofty towers. And if a good thing befalls them, they say, 'This is from God,' but if a bad thing befalls them, they say, 'This is from you.' Say, 'It is all from God.' What ails these people? They can hardly understand a story.
"Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from God"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from God." But what hath come to these people, that they fail to understand a single fact
"Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact
مَّاۤ أَصَابَكَ مِنۡ حَسَنَةࣲ فَمِنَ ٱللَّهِۖ وَمَاۤ أَصَابَكَ مِن سَیِّئَةࣲ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَـٰكَ لِلنَّاسِ رَسُولࣰاۚ وَكَفَىٰ بِٱللَّهِ شَهِیدࣰا ٧٩
Anything good that happens to you [Prophet] is from God; anything bad is [ultimately] from yourself. We have sent you as a messenger to people; God is sufficient witness
Whatever reaches to you of good, is from Allah, but whatever befalls you of evil, is from yourself. And We have sent you (Muhammad) for mankind as a Messenger, and Allah is Sufficient as a Witness.
Whatsoever of good betideth thee is from Allah, and whatsoever of ill betideth thee is because of thy self. And We have sent thee unto the mankind as an apostle; and sufficieth Allah as a Witness
What comes to you of good is verily from God; and what comes to you of ill is from your own self (your actions). We have sent you as apostle to all mankind; and God is sufficient as witness
Whatever good comes to you it is from Allah, but whatever evil comes to you it is from your self (from complying with your conditioned beliefs including your alleged ‘moral codes’). We have revealed you as a Rasul for the people. Sufficient is Allah, as your essence with His Names, as a Witness for you.
Any good thing that happens to you comes from Allah. Any bad thing that happens to you comes from yourself. We have sent you to mankind as a Messenger. Allah suffices as a Witness.
Whatever good befalls you is from Allah; and whatever ill befalls you is from yourself. We sent you as an apostle to mankind, and Allah suffices as a witness
(O human being!) Whatever good happens to you, it is from God; and whatever evil befalls you, it is from yourself. We have sent you (O Messenger) to humankind as a Messenger, and God suffices for a witness
Whatever of good comes to you (O people!) is from Allah and whatever of evil befalls you is from your ownselves. And We have sent you (O Muhammad!) as a great Messenger for the good of all mankind, and Allah suffices as a witness
Whatever good visits thee, it is of God; whatever evil visits thee is of thyself. And We have sent thee to men a Messenger; God suffices for a witness
Anything good that happens to you is from God, and anything bad that happens to you is from yourself. And We sent you as a messenger for people, and God is sufficient as a witness.
Any good thing that happens to you is by the grace of God. As to your misfortune [most of them] is the repercussion of your own deeds. I have sent you (Mohammad) as a Prophet and who else better than God Himself can testify for your prophet hood
Whatever can naturally harm you comes to you from God. However, whatever unnaturally harms you is from yourselves. We have sent you as a messenger to humanity, and enough is God for a witness
Whatever good has befallen yousg is from Allah, and whatever evil has befallen you is from your own (inner) self. And We sent you to mankind as a messenger, and sufficient is Allah as a Witness.
What befalls thee of good it is from God; and what befalls thee of bad it is from thyself. We have sent thee to mankind as an apostle, and God sufficeth for a witness
Whatever good reaches you, O listeners, is from Allah, and whatever ill reaches you is from yourselves; and We have sent you (O dear Prophet Mohammed - peace and blessings be upon him) as a Noble Messenger towards all mankind; and Allah is Sufficient, as a Witness
Whatever happens to you of good is surely from Allah and whatever happens to you from evil, then it is from your own soul and We have sent you as a messenger for the mankind and it suffices that Allah is All-witnessing.
Whatever good befalleth thee, O man it is from God; and whatever evil befalleth thee, it is from thy self. We have sent thee an apostle unto men, and God is a sufficient witness thereof
Whatever befalls you of good (O man) it is from Allah; and whatever befalls you of evil it is from your own soul. We have sent you to (instruct) mankind as a Messenger, and Allah suffices for a witness
Whatever good reaches you, it is from Allah, and whatever evil reaches you, it is from yourself. We have sent you (Prophet Muhammad) as a Messenger to humanity. Allah is sufficient for a Witness
Whatever good betideth thee is from God, and whatever betideth thee of evil is from thyself; and we have sent thee to mankind as an apostle: God is thy sufficing witness
Whatever of good has reached you, so it is from Allah. And whatever reached you of evil, so it is from yourself. And We have sent you (O Prophet) as a Messenger to mankind. And sufficed Allah to be a Witness
Whatever of benevolence lit on thee is from God. And whatever evil deeds lit on thee, then, is from thyself. And We sent thee to humanity as a Messenger. And God sufficed as Witness.
Whatever good happens to you is from Allah. Whatever evil happens is from your own soul. We have sent you [Prophet Muhammed] as a messenger for humanity. Allah is a sufficient witness.
Whatever benefit comes to you O people, it is by Allah’s grace; and whatever loss you suffer, it is the result of your own doings. We have sent you, O Muhammad, as a Messenger to mankind. Allah is your All- Sufficient Witness
Whatever good happens to you is from Allah; and whatever misfortune smites you is because of your own action. We have sent you to mankind (O Muhammad!) as a Messenger, and Allah is sufficient as a witness
Whatever good befalls thee (O man), it is from Allah, and whatever misfortune befalls thee, it is from thyself. And We have sent thee (O Prophet) to mankind as a Messenger. And Allah is sufficient as a witness
Whatever befalls you (Muhammed) of good then it is from Allah and whatever befalls you of evil, then it is from yourself. And We have sent you to mankind as a messenger and Allah is sufficient as a Witness.
"Whatever good comes to you, it is from Allah. And whatever bad befalls you, it is from you yourself." And We have sent you as Messenger to mankind. And Allah is sufficient as Witness
(O man! Train your self this way that) if some good fortune comes to you, (consider that) it is from Allah (do not attribute it to the excellence of your strategy). And when some misfortune befalls, you (believe that) it is from yourself (attribute it to the evil in your own self). And, (O Beloved,) We have sent you as a Messenger to the whole mankind, and Allah is Sufficient as a witness (to your Messengership)
Any good that befalls you is from God, and any bad that befalls you is from yourself. We have sent you as a messenger to the people and God is enough as a witness
Any good that befalls you is from God, and any evil that befalls you is from yourself. We have sent you as a messenger to the people and God is enough as a witness.
Any good that befalls you is due to God, and any evil that befalls you is due to yourself. We have sent you as a messenger to the people and God is enough as a witness.
What struck you from a goodness, so (it is) from at God, and what struck you from a sin/crime (harm) so (it is) from your self, and We sent you to the people, (as) a messenger and enough with God, (as) a witness/present
Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself. AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does
Whatever fair (thing) alights upon (Literally: afflicts) you, then it is from Allah, and whatever odious (thing) afflicts you, then it is from yourself; and We have sent you to mankind (as) a Messenger; and Allah suffices as Ever-Witnessing
Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee (Muhammad) as a messenger unto mankind and Allah is sufficient as Witness
Whatever good you may receive is certainly from God and whatever you suffer is from yourselves. We have sent you, (Muhammad), as a Messenger to people. God is a Sufficient witness to your truthfulness
Whatever good comes to you, it is from Allah and whatever evil visits you, it comes from your own selves. We have sent you to be a Messenger for the people. Allah is enough to be a witness
Whatever good thing befalls you, it is from Allâh, and whatever bad thing befalls you, it is from yourself. We have sent you, (Muhammad), as a ‘Messenger’ to mankind; and Allâh is sufficient as Witness.
Whatever good happens to you is indeed, from Allah. Whatever ill befalls you, is of course (caused) by your own selves. (Oh Prophet)! We sent you as a messenger for mankind. Allah is enough as a witness
And whatever good thing befalls you, it is from Allâh, and whatever bad thing befalls you, it is from yourself. We have sent you as a Messenger to mankind. And Allâh is sufficient as Witness.
In effect whatever good fortune betide you is endowed with grace from the bounty of Providence, and whatever misfortune befalls you is the consequence of your own doings. We have sent you O Muhammad to the people as a Messenger, and enough is Allah to be a witness to all deeds and to the way they are effected
Whatever good things happen to you they’re from Allah, and whatever evil happens to you it’s from yourselves. We sent you as a Messenger to people; Allah is sufficient witness
Whatever good befalls you is from Allah and whatever evil befalls you is from yourself. We have sent you ˹O Prophet˺ as a messenger to ˹all˺ people. And Allah is sufficient as a Witness.
Whatever good befalls you is from Allah, and whatever bad befalls you is from yourself, and We have sent you to mankind as a messenger and Allah is sufficient as a witness.
Whatever good befalls you,³ it is from God: and whatever ill befalls you it is from yourself. We have sent you forth as an apostle to mankind. Sufficient is God as a witness
Anything good that happens to you is from GOD, and anything bad that happens to you is from you. We have sent you as a messenger to the people, and GOD suffices as witness.
Anything good that happens to you is from God, and whatever evil happens to you is from yourself. We have sent you as a Prophet to all people, and it is enough that God is your witness.
Anything good that happens to you is from God, and whatever evil happens to you is from yourself. We have sent you as a Prophet to all people, and it is enough that God is your witness.
What was inflicting you of excellence, so it is from Allah, and what was inflicting you of badness, so it is from yourself. And We have sent you for the people as a messenger, and sufficient is Allah as a Witness.
Whatever of good befalls you, it is from Allah, and whatever of ill befalls you, it is from yourself; and We have sent you as a Messenger unto mankind; and Allahs is sufficient (as) a witness (there of)
Whatever good happens to you is from God; and whatever evil befalls you is from yourself. We have sent you as a Messenger to all mankind. Enough is God for a witness.
Allah never creates evil. Things and events have good and evil aspects. When you act according to the Law of Allah the results are pleasant, and when you act against the Law the results are unpleasant (42:30). So whatever good happens to you is from Allah, and whatever evil happens to you is from yourself. We have sent you as a Messenger to mankind and Allah is Sufficient as Witness
Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as a messenger; and Allah is sufficient as a witness
Whatever of good comes to thee is from ALLAH; and whatever of evil befalls thee is from thyself. And WE have sent thee as a Messenger to all mankind. And sufficient is ALLAH as a Witness
Whatever good befalls thee, it is from God, and whatever evil befalls thee, it is from thyself. We sent thee as a messenger unto mankind, and God suffices as a Witness
Whatever good, (O man!) happens to you, is from Allah; But whatever evil happens to you, it is from your (own) soul. And We have sent to you a messenger to (instruct) Mankind, and Allah is enough for a witness
Whatever good befalls you is from God, and whatever ill befalls you is from yourself. We sent you as a messenger to the people, and God is sufficient as a witness.
Whatever good happens to you is from God, and whatever bad happens to you is from your own self. We sent you to humanity as a messenger, and God is Witness enough
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What comes to you of good is from Allah , but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness
What befell you of good, then from God; and what befell you of bad, then from yourself. And We have sent you to mankind as a messenger, and God sufficed for a witness.
Whatever good, (O man!) happens to thee, is from God; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as an apostle to (instruct) mankind. And enough is God for a witness
Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness
مَّن یُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ وَمَن تَوَلَّىٰ فَمَاۤ أَرۡسَلۡنَـٰكَ عَلَیۡهِمۡ حَفِیظࣰا ٨٠
Whoever obeys the Messenger obeys God. If some pay no heed, We have not sent you to be their keeper
Whoever obeys the Messenger (Muhammad) has indeed obeys Allah, and whoever turns away, then We have not sent you (O Muhammad) over them as a watcher.
Whosoever obeyeth the apostle hath indeed obeyed Allah, and whosoever turnoth away -We have not sent thee over them as a keeper
He who obeys the Apostle obeys God; and if some turn away (remember) We have not sent you as warden over them
Whoever obeys the Rasul, obeys Allah in the reality! And whoever turns away (it is up to him), We have not revealed you (as a guard) over them.
Whoever obeys the Messenger has obeyed Allah. If anyone turns away, We did not send you to them as their keeper.
Whoever obeys the Apostle certainly obeys Allah; and as for those who turn their backs [on you], We have not sent you to keep watch over them
He who obeys the Messenger (thereby) obeys God, and he who turns away from him (and his way), (do not be grieved, O Messenger, for) We have not sent you as a keeper and watcher over them (to prevent their misdeeds and be accountable for them)
He that obeys this perfect Messenger, surely, has obeyed Allah. As for those who turn away, then, We have not sent you as a guardian over them (so as to be held accountable for their actions)
Whosoever obeys the Messenger, thereby obeys God; and whosoever turns his back - We have not sent thee to be a watcher over them
Whoever obeys the messenger then he has indeed obeyed God, and whoever turns back, We did not send you as their guardian.
Whoever obeys the Prophet, has obeyed God [for the simple reason that he carries the orders of God]. As to those who disobey you (Mohammad), never mind them as you are not responsible for their deeds [and attitudes.]
He who obeys the messenger, has certainly obeyed God. However, if any turn away, We have not sent you to watch over them
Whoever obeys the Messenger has surely obeyed Allah, but whoever turns away—then We have not sent you to be a constant preserver over them.
Whoso obeys the prophet he has obeyed God; and he who turns back - we have not sent thee to watch over them
Whoever obeys the Noble Messenger has indeed obeyed Allah; and for those who turn away - We have not sent you as their saviour
Whoever obeys the messenger, then he indeed has obeyed Allah and whoever turns away, then We have not sent you as a guardian over them.
Whoever obeyeth the apostle, obeyeth God; and whoever turneth back, we have not sent thee to be a keeper over them
Whoever obeys the Messenger he has obeyed Allah; and he who turns away - We have not sent you as a warder over them
Whosoever obeys the Messenger, indeed he has obeyed Allah. As for those who turn away, We have not sent you to be their protector
Whoso obeyeth the Apostle, in so doing obeyeth God: and as to those who turn back from thee, we have not sent thee to be their keeper
Whoever might obey the Messenger so indeed he obeyed Allah. And that who strayed — so We did not send you over them as a protector
Whoever obeys the Messenger, surely, obeyed God and whoever turned away, then We sent thee not as a guardian over them.
Whoever obeys the messenger obeys Allah. If anyone turns away, We have not sent you [Muhammed] to be a supervisor over them.
Anyone who obeys the Messenger, in fact, obeys Allah. As for those who pay no heed, they should know that We have not sent you as a taskmaster over them
He who obeys the Messenger thereby obeys Allah; as for he who turns away, We have not sent you as a keeper over them
Whoever obeys the Messenger, he indeed obeys Allah. And whoever turns away, We have not sent thee as a keeper over them
Whoever obeys the messenger, then he indeed obeys Allah, and (if any) one turns away, then We have not sent you as a protector over them.
Whoever obeys the Messenger, does surely obey Allah. And whoever turns away, We have not sent you as guardian of such persons.
Whoever obeys the Messenger (blessings and peace be upon him) obeys (but) Allah indeed, but he who turns away, then We have not sent you to watch over them
Whoever obeys the messenger has obeyed God; and whoever turns away, We have not sent you as a guardian over them
Whoever obeys the messenger has obeyed God; and whoever turns away, We have not sent you as a guardian over them.
Whoever obeys the messenger has obeyed God; and whoever turns away, We have not sent you as a guardian over them.
And who obeys the messenger, so he obeyed God, and who turned away, so We did not send you on them (as) a protector
Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent thee to be their keeper
Whoever obeys the Messenger, then he has already obeyed Allah; and whoever turns away, then in no way have We sent you (as) an ever-preserver over them
Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them
One who obeys the Messenger has certainly obeyed God. You have not been sent to watch over those who turn away from you
Whoever obeys the Messenger obeys Allah, and whoever turns away, then, We did not send you to stand guard over them
Whoever obeys the ‘Messenger’ obeys Allâh indeed. Whoever turns away, (needs to know that) We have not sent you as a guardian over them.
The one who obeys the messenger has in fact obeyed Allah. We have not sent you as a warden over anyone who turns away
And whoever obeys the Messenger has obeyed Allâh indeed. Whoever walks away (needs to know that) We have not sent you as a guardian over them.
He who obeys the Messenger has in effect obeyed Allah, and he who turns a deaf ear must realize that We did not send you to watch over their innocence and folly
Whoever obeys the Messenger has obeyed Allah, but whoever turns away, We didn’t send you as a guardian over them
Whoever obeys the Messenger has truly obeyed Allah. But whoever turns away, then ˹know that˺ We have not sent you ˹O Prophet˺ as a keeper over them.
Whoever obeys the messenger has already obeyed Allah, and whoever turns away, We did not send you as a guardian over them.
He that obeys the Apostle has assuredly obeyed God. As for those that pay no heed, We have not sent you to be their keeper
Whoever obeys the messenger is obeying GOD. As for those who turn away, we did not send you as their guardian.
Whoever obeys the Messenger obeys God. We have not sent you to be the keeper for those who turn away.
Whoever obeys the Messenger obeys God. We have not sent you to be the keeper for those who turn away.
Whoever obeys the Messenger, so he has obeyed Allah. And whoever turned away, so We did not send you as a keeper over them.
Whoever obeys the Messenger has obeyed Allah, and whoever turns away - we have not sent you to be a watcher over them
He who obeys the Messenger obeys God thereby. As for those who turn away—We have not sent you to be their keeper.
Whoever obeys the Messenger, automatically obeys Allah since he rules by the Book of Allah (5:44). But if they turn away, We have not sent you as a watcher over them
Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them
Whoso obeys the Messenger obeys ALLAH indeed; and whoso turns away, then WE have not sent thee to be a keeper over them
Whosoever obeys the Messenger obeys God, and as for those who turn away, We have not sent thee as their keeper
He who obeys the Messenger (Muhammad), obeys Allah: But if any turn away, We have not sent you (O Prophet) to watch over their (evil deeds)
Whoever obeys the Messenger has obeyed God. As for those who turn away, We didn’t send you as their overseer.
Whoever obeys the Messenger is obeying God. And whoever turns away—We did not send you as a watcher over them
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He who obeys the Messenger has obeyed Allah ; but those who turn away - We have not sent you over them as a guardian
Whoever obeys the messenger then surely he has obeyed God; and whoever turns away, then We have not sent you as a guardian over them.
He who obeys the Apostle, obeys God: But if any turn away, We have not sent thee to watch over their (evil deeds)
He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds)
وَیَقُولُونَ طَاعَةࣱ فَإِذَا بَرَزُوا۟ مِنۡ عِندِكَ بَیَّتَ طَاۤىِٕفَةࣱ مِّنۡهُمۡ غَیۡرَ ٱلَّذِی تَقُولُۖ وَٱللَّهُ یَكۡتُبُ مَا یُبَیِّتُونَۖ فَأَعۡرِضۡ عَنۡهُمۡ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِیلًا ٨١
They say, ‘We obey you,’ but as soon as they leave your presence, some of them scheme by night to do other than what you said. God records what they scheme, so leave them alone, and put your trust in God: He is sufficient protector
They say: “We are obedient,” but when they leave your (Muhammad’s) presence, some of them spend night (planning) other than what you have said. But Allah records what they spend night (planning). So turn from them, and put your trust in Allah. Allah is All-Sufficient as a Trustee.
And they say: Obedience. Then when they so forth from before thee, a part of them plan together by night other than they had said: and Allah writeth down that which they plan by night. Wherefore turn thou from them and trust in Allah and sufficeth Allah as a Trustee
They say: "We obey;" but when they leave your company, a section of them discuss at night other things than you had said; but God takes note of what they discuss. So turn aside from them and trust in God; and God is sufficient as protector
“Aye” they say, yet as soon as you leave them, a group of them begin to contrive things against what you say during the night. Allah records their contrivances! Turn away from them and trust in Allah, refer your dealings to Him! Sufficient is Allah’s Wakil quality in your essence, as an agent.
They have the word, ´Obedience!´ on their tongues but when they leave your presence, a group of them spend the night plotting to do other than what you say. Allah is recording their nocturnal plotting. So let them be and put your trust in Allah. Allah suffices as a Guardian.
They profess obedience [to you], but when they go out from your presence, a group of them conspire overnight [to do] something other than what you say. But Allah records what they conspire overnight. So disregard them and put your trust in Allah, for Allah suffices as trustee
They say (when in your presence, to every command of yours), "By all means!" But when they leave your presence, a party of them make secret plans against what you say. God records whatever secret plans they make. So withdraw from them, and put your trust in God. God suffices as the One to be relied on, to Whom affairs should be referred
And they (- the hypocrites) say (in your presence), `(We stand for) obedience,' but when they sally forth from your presence, a party of them spend the night scheming contrary to what you say, and Allah is keeping a record of whatever they scheme by night. So turn away from them and put (your) trust in Allah, and Allah suffices as a Disposer of affairs
They say, 'Obedience'; but when they sally forth from thee, a party of them meditate all night on other than what thou sayest. God writes down their meditations; so turn away from them, and put thy trust in God; God suffices for a guardian
And they say: “Obedience.” But when they leave you, a group of them deliberate at night about other than what you say, but God writes what they deliberate at night, so stay away from them and put your trust in God. God is enough as an advocate.
They pledge obedience to God at your presence; but as soon as they leave, some of them entertain other thoughts. God indeed registers their hostile intentions. Be firm with them and put your trust in God Who is the best Protector
They have obedience on their lips, but when they leave you, a group of them thinks all night about things very different from what you tell them. However, God records their nightly plots. So keep clear of them and put your trust in God, and enough is God as a manager of affairs
And they say "(We pledge) obedience," but when they leave your presence, a faction of them conspire something contrary to what you say, yet Allah records what they conspire. So disregard them and place your trust in Allah, for sufficient is Allah as a Trustee.
They say, 'Obedience!' but when they sally forth from you, a company of them brood by night over something else than that which thou hast said; but God writes down that over which they brood. Turn then from them and rely on God, for God sufficeth for a guardian
And they say, "We have obeyed"; and when they go away from you, a group of them spend the night conspiring against what they had said; and Allah records what they conspired by night; therefore O dear Prophet (Mohammed - peace and blessings be upon him) avoid them and rely upon Allah; and Allah is Sufficient as a Trustee (of affairs)
And they say, “We obey” But when they go out from your presence, a party of them will deliberate over the night other than what you had said and Allah writes all that they deliberate over the night. So turn away from them and put your trust in Allah and it is sufficient that Allah is All-trustworthy.
They say, obedience: Yet when they go forth from thee, part of them meditate by night a matter different from what thou speakest; but God shall write down what they meditate by night: Therefore let them alone, and trust in God, for God is a sufficient protector
They say, "Obedience!" But when they sally forth from you, a company of them ponder (meditate, plan, brood) by night over something other than that which you have said; but Allah writes down that over which they ponder. Turn then from them and
They say, 'Obedience, ' but as soon as they leave you, a party of them hide other than what they said. Allah writes down what they hide. So turn away from them, and rely on Allah. Allah is sufficient for a Guardian
Moreover, they say: "Obedience!" but when they come forth from thy presence, a party of them brood by night over other than thy words; but God writeth down what they brood over: therefore separate thyself from them, and put thou thy trust in God. is a sufficient protector
And they say: “Obedience (is desirable).” But when they left from your presence, a group out of them passed night in planning against what you propagate (to them); and Allah records whatever they plan throughout night. So, disregard them and put (your) trust in Allah and sufficed Allah to be an Advocate
And they say: Obedience! Then, when they departed from thee, a section of them spent the night planning on other than what thou hast said. And God records what they spend the night planning. So turn aside from them and put thy trust in God. And God sufficed as Trustee.
They say, “We are obedient to you.” When they get out of your sight, however, some of them secretly plan at night something besides what you say. Allah records what they plan by night. Turn from them and trust in Allah. Allah is sufficient as a Trustee.
They will say: "We are at your service!" Yet when they leave you, some of them meet together secretly at night to plot against what you have said. Allah notes down all their plots. Therefore, leave them alone and put your trust in Allah. Allah is your all sufficient trustee
They say (in your presence): ´We obey´, but when they leave your presence a party of them meets by night to plan against what you have said. Allah takes note of all their plots. So, let them alone, and put your trust in Allah. Allah is sufficient as a guardian
And they say: Obedience. But when they go out from thy presence, a party of them plan by night doing otherwise than what thou sayest. And Allah writes down what they plan by night, so turn aside from them and trust in Allah. And Allah is sufficient as having charge of affairs
And they say, "Obedience." but when they go out from your presence, a party from among them spend the night in (things) other than what you ask (them to do), and Allah records that which they spend the night in, so keep away from them and trust in Allah and Allah is sufficient as a Trustee.
They declare their obedience. Then, once out of your presence, a section of them pass all night in doing other than what you advise them to do. And Allah records their nocturnal doings. So, leave them alone, and trust Allah! And Allah suffices as Trustee
And (the state of these hypocrites is such that in your presence) they say: ‘(We) have obeyed (your order).’ But when they depart from your presence, a section of them opine at night contrary to what you have said (and indulge in intriguing consultations). And Allah is recording (all that) which they plot all night. So, (O Beloved Prophet,) turn away your illumined face from them and trust Allah, and Sufficient is Allah as a Guardian
And they Say: "Obedience," but when they emerge from you a group of them prepares for other that what you have said, and God records what they planned. So turn away from them and put your trust in God. God is enough for your trust
And they say: "Obedience" but when they come out from being with you a group of them prepares for other that what you have said, and God records what they planned. So turn away from them and put your trust in God. God is enough for your trust.
And they say: "Obedience," but when they come out from being with you, a group of them prepares for other than what you have said, and God records what they planned. So turn away from them and put your trust in God. God is enough for your trust.
And they say: "Obedience." So if they emerged from at you, a group from them schemed at night other than what you say, and God writes what they scheme at night, so oppose/turn away from them and rely/depend on God, and enough with God (as) a guardian/protector
And they say, "We do pay heed unto thee'' - but when they leave thy presence, some of them devise, in the dark of night, [beliefs] other than thou art voicing; and all the while God records what they thus devise in the dark of night. Leave them, then, alone, and place thy trust in God: for none is as worthy of trust as God
And they say, "Obdience." Then when they go forth from your presence, a section of them brood (by night) on other than what you say. And Allah writes down whatever they brood on; so veer away from them, and put your trust in Allah; and Allah suffices as an Ever-Trusted Trustee
And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee
They proclaim obedience to you but as soon as they leave at night, a group of them make secret plans to do the contrary of what you have told them to do. God keeps the record of their nocturnal plans. Therefore, leave them alone and put your trust in God; He is Sufficient for you as your Guardian
They say, .Obedience (we observe). But when they go away from you, a group of them conspires at night contrary to what they say. Allah records what they conspire. So ignore them and put your trust in Allah. Allah is enough to trust in
They say: "We are obedient,” but as soon as they leave you, some of them spend all night planning against what you say. Allâh records what they plan by night. Therefore, rebuke them not, and depend on Allâh with full trust . Allâh is All-Sufficient as a Trustee.
They say, "We are obedient!" But as they leave your presence, some of them (gather at night and) conspire to do just the opposite of what you said. Allah is recording their nightly cabals. So, let them be, and place your trust in Allah. Sufficient is Allah as a trustee
They say: "We obey”. But as soon as they leave you, some of them spend all night planning against what you say. Allâh records what they plan by night. Now, therefore, don't give attention to them and depend on Allâh with full trust. And Allâh is All-Sufficient as a Trustee.
They -whose faith is greatly shaken- show obedience in your presence O Muhammad and say to you: "We obey all that you exhort us to do." But when they depart from where you are, some of them design by night a scheme of action not in accord with your principles, and Allah puts in writing all that they propose to do. Therefore, disregard them and rely upon Allah, and enough is He to be your Tutelary Guardian Who exercises protecting vigilance over you
They say, “We will obey.” However, when they leave your presence, a group of them spend the night plotting against what you said. Allah writes down how they spend the night, so, ignore them and put your trust in Allah. Allah suffices as a Protector
And they say, “We obey,” but when they leave you, a group of them would spend the night contradicting what they said. Allah records all their schemes. So turn away from them, and put your trust in Allah. And Allah is sufficient as a Trustee of Affairs.
They say obedience, then when they depart from you a group of them contrive something other than what they say, and Allah writes down what they contrive, so turn away from them and rely on Allah, and Allah is sufficient to be relied upon.
They promise obedience: but as soon as they leave your presence a band of them plot in secret to do otherwise. God takes note of all their plots. Therefore let them be, and put your trust in God. Sufficient is God as a guardian
They pledge obedience, but as soon as they leave you, some of them harbor intentions contrary to what they say. GOD records their innermost intentions. You shall disregard them, and put your trust in GOD. GOD suffices as an advocate.
They say, "We obey you [Prophet]," but when they leave your presence, some of them plot during the night to disobey you. God records what they plot. Ignore them, and place your trust in God, for none is as worthy of trust as God.
They say, “We obey you [Prophet],” but when they leave your presence, some plot during the night to disobey you. God records what they plot. Ignore them, and place your trust in God, for none is as worthy of trust as God.
And they say obedience, so when they emerge from you, a category among them planned at night to do something other than what you say. And Allah writes down what they planned at night. So, turn away from them and rely upon Allah. And sufficient is Allah as trustee.
And they express: 'Obedience', but when they go out from your presence, a group of them spend the night in deciding other than what you say; and Allah writes down what they decide by night. Therefore, turn a side from them and trust in Allah: and Allah is sufficient as a protector
And they say, “We do obey you,†but when they leave you, some of them devise, in secret, something different from what you advocate. All the while God records what they thus devise in secret. Leave them, then, alone, and place your trust in God. Sufficient is God for a guardian.
They express verbal allegiance to the System, "It is Obedience!" But when they go away from you a party of them spends the night in planning against the Belief System you preach. They discuss ways to corrupt the Message. Allah records what they plan by night. Ignore them, go ahead with your Program and trust in Allah (6:107). Allah is Sufficient as Guardian
And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector
And they say, `Obedience is our guiding principle;' but when they go forth from thy presence, a section of them spends the night scheming against what thou hast said. ALLAH records whatever they scheme by night. So turn away from them, and put thy trust in ALLAH. And sufficient is ALLAH as a Disposer of affairs
They profess obedience, but when they leave thee, a party of them conspire by night [to do] other than what thou sayest. But God records what they conspire by night. So turn away from them and trust in God. God suffices as a Guardian
They have "Obedience" on their lips; But when they leave you, some of them think all night about things quite different from what you tell them. But Allah records their nightly (plots): So keep away from them, and put your trust in Allah, and enough is Allah as a Disposer (Wakil) of affairs
They profess obedience. But when they leave your presence, a group among them plans during the night something contrary to what you say. God writes down what they plan by night. So, turn away from them, and put your trust in God. God is sufficient as a Trustee.
They profess obedience, but when they leave your presence, some of them conspire something contrary to what you said. But God writes down what they conspire. So avoid them, and put your trust in God. God is Guardian enough
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And they say, "[We pledge] obedience." But when they leave you, a group of them spend the night determining to do other than what you say. But Allah records what they plan by night. So leave them alone and rely upon Allah . And sufficient is Allah as Disposer of affairs
They say, 'Obedience.' Then when they leave you, a company of them brood by night over other than that which you say; and God writes down that over which they brood. So turn away from them and rely on God, and God sufficed for a trustee.
They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But God records their nightly (plots): So keep clear of them, and put thy trust in God, an d enough is God as a disposer of affairs
They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs
أَفَلَا یَتَدَبَّرُونَ ٱلۡقُرۡءَانَۚ وَلَوۡ كَانَ مِنۡ عِندِ غَیۡرِ ٱللَّهِ لَوَجَدُوا۟ فِیهِ ٱخۡتِلَـٰفࣰا كَثِیرࣰا ٨٢
Will they not think about this Quran? If it had been from anyone other than God, they would have found much inconsistency in it
Do they not ponder over the Qur’an? Had it been from other than Allah, surely they would have found many contradictions in it.
Ponder then they not on the Qur'an? Were it from other than Allah they would surely find therein many a contradiction
Do they not ponder over the Qur'an? Had it been the word of any other but God they would surely have found a good deal of variation in it
Do they not contemplate on the Quran in depth? If it were from a place other than Allah it would have been filled with many contradictions!
Will they not ponder the Qur´an? If it had been from other than Allah, they would have found many inconsistencies in it.
Do they not contemplate the Qur’an? Had it been from [someone] other than Allah, they would have surely found much discrepancy in it
Do they not contemplate the Qur’an (so that they may be convinced that it is from God)? Had it been from any other than God, they would surely have found in it much (incoherence or) inconsistency
Why do they not ponder over the Qur'an? Had it been from anyone other than Allah, they would surely have found a good deal of inconsistency therein
What, do they not ponder the Koran? If it had been from other than God surely they would have found in it much inconsistency
Do they not think about (consequences of instructions of) the Quran? And if it was from other than God, they would find a lot of contradictions in it.
Why do they not study the Qur’an? If it was the words of other than God, they would have found many contradiction in it
Do they not consider the Quran? Had it been from other than God, they would surely have found in it much discrepancy
Do they not ponder the Recital? For had it been from any other than Allah, they would have found in it much discrepancy.
Do they not meditate on the Qur'ran? if it were from other than God they would find in it many a discrepancy
So do they not ponder about the Qur’an? And had it been from anyone besides Allah, they would certainly find much contradiction in it
Do they not deliberate over the Quran? Had it been from any other than Allah, they would have surely found in it many discrepancies.
Do they not attentively consider the Koran? If it had been from any besides God, they would certainly have found therein many contradictions
Do they not meditate on the Quran? If it were from other than Allah they would find in it many a discrepancy (inconsistencies, contradictions)
Will they not contemplate upon the Koran? If it had been from other than Allah, they would surely have found in it many contradictions
Can they not consider the Koran? Were it from any other than God, they would surely have found in it many contradictions
Do they not then ponder Al-Quran? Had it been from other than Allah, surely they would have found therein much contradiction
But no! They meditate not on the Recitation. And if it had been from other than God, certainly, they would have found in it many contradictions.
Will they not ponder the Qur’an? If it had been from anyone besides Allah, they would have found many contradictions in it.
Why don’t they research the Qur’an? Don’t they realize that if it was from someone other than Allah, they would find many discrepancies in it
Do they not ponder about the Qur´an? Had it been from any other than Allah, they would surely have found in it much inconsistency
Will they not then meditate on the Qur’an? And if it were from any other than Allah, they would have found in it many a discrepancy
Do they not reflect on the Quran, that had it been from someone other than Allah, they would have found many a contradiction in it.
Do they not then ponder over the Qur'aan? And had it been from anybody other than Allah, they would certainly find in it many a contradiction.
Do they not ponder over the Qur’an? Had this (Qur’an come) from anyone other than Allah, these people would have found in it many contradictions
Do they not reflect on the Quran If it was from any other than God they would have found it very different
Do they not reflect on the Qur'an? If it was from any other than God they would have found in it many a discrepancy.
Do they not reflect on the Qur’an? If it was from any other than God they would have found in it a profound difference.
So do they not consider The Koran, and if (it) were from at other than God, they would have found in it much difference/disagreement
Will they not, then, try to understand this Qur’an? Had it issued from any but God, they would surely have found in it many an inner contradiction
Will they not then contemplate the Qur'an? And if it had been from (any where) other than the Providence of Allah, indeed they would have found in it many difference (s)
Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity
Will they not ponder on the Quran? Had it not come from someone other than God, they would have certainly found therein many contradictions
Do they not, then, ponder about the Qur‘an? Had it been from someone other than Allah, they would have found in it a great deal of discrepancy
Do they not then ponder over the (Glorious) 'Qur’ān'? Had it been from other than Allâh, they would have found therein much inconsistency.
Why don´t they ponder over the Qur´an? Had it been from a source other than Allah, they would have found a great deal of conflict (and contradiction) in it
Do they not then ponder over the Qur’ān? Had it been from other than Allâh, they would have found therein much inconsistency.
Do they not ponder the Quran! If it were revealed from a source other than Allah, they would have found it abounding in discrepancies and variations
Don’t they reflect on the Quran? Had it come from anyone beside Allah, they would have found many inconsistencies in it
Do they not then reflect on the Quran? Had it been from anyone other than Allah, they would have certainly found in it many inconsistencies.
Do they not reflect on the Qur´an? If it were from other than Allah, they would have found many contradictions in it.
Will they not ponder on the Koran? If it had come from other than God, they could have surely found in it many contradictions
Why do they not study the Quran carefully? If it were from other than GOD, they would have found in it numerous contradictions.
Will they not, at least, try to understand this Qur'an? If it had been from anyone but God, they would have found many inconsistencies in it.
Will they not, at least, try to understand this Qur’an? If it had been from anyone but God, they would have found many inconsistencies in it.
Do they not ponder the Quran? And if it had been from other than Allah, they would have found in it a much contradiction.
Do they not ponder on the Qur'an? And if it were from other than Allah, they would surely find there in much discrepancy
Will they not, then, try to understand the Qur'Än? Had it issued from any but God, they would surely have found in it many an inner contradiction!
Will they not then, try to understand this Qur'an? If it were from other than Allah they would surely have found in it much contradiction
Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy
Will they not, then, meditate upon the Qur'an? Had it been from anyone other than ALLAH, they would surely have found therein much discrepancy
Do they not contemplate the Quran? Had it been from other than God, they would surely have found much discrepancy therein
Do they not consider the Quran (with care)? If it was from (any) other than Allah, they would surely have found in there lot of discrepancy (and contradictions)
Why don’t they contemplate the Quran? Had it been from any other than God, they would’ve found much discrepancy in it.
Do they not ponder the Quran? Had it been from any other than God, they would have found in it much discrepancy
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Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah , they would have found within it much contradiction
Do they not ponder the Quran? If it were from other than God surely they would find in it many a discrepancy.
Do they not consider the Qur'an (with care)? Had it been from other Than God, they would surely have found therein Much discrepancy
Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy
وَإِذَا جَاۤءَهُمۡ أَمۡرࣱ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُوا۟ بِهِۦۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰۤ أُو۟لِی ٱلۡأَمۡرِ مِنۡهُمۡ لَعَلِمَهُ ٱلَّذِینَ یَسۡتَنۢبِطُونَهُۥ مِنۡهُمۡۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ لَٱتَّبَعۡتُمُ ٱلشَّیۡطَـٰنَ إِلَّا قَلِیلࣰا ٨٣
Whenever news of any matter comes to them, whether concerning peace or war, they spread it about; if they referred it to the Messenger and those in authority among them, those seeking its meaning would have found it out from them. If it were not for God’s bounty and mercy towards you, you would almost all have followed Satan
Whenever there comes to them a matter of peace, or fear, they spread it; but if they had referred it to the Messenger and to those having authority among them, it would have been known by those who may infer (right conclusions) from them. If there had not been the Bounty of Allah on you and Allah’s Mercy, surely you would have followed Satan, except a few.
And when there cometh unto them aught of security aught of alarm, they bruit it; abroad: whereas had they referred it to the apostle and those in authority among them, then those of them who can think it out would have known it. And had there not been Allah's grace upon you and His mercy, ye would surely have followed Satan, save a few
And when any tidings of peace or war come to them they spread the news around. Had they gone to the Prophet or those in authority among them, then those who check and scrutinize would have known it, And but for the favour of God and His mercy you would certainly have followed Satan, except a few
When they receive news regarding their safety or one that frightens them they hasten to spread it. Yet, if they had asked the Rasul or one with authority (ulul amr) they could have found out what the truth of the matter is. If it were not for Allah’s bounty and grace upon you, except for a very few of you, most of you would have followed Satan (in this).
When news of any matter reaches them they spread it about, whether it is of a reassuring or disquieting nature. If they had only referred it to the Messenger and those in command among them, those among them able to discern the truth about it would have had proper knowledge of it. If it were not for Allah´s favour to you and His mercy, all but a very few of you would have followed Shaytan.
When a report of safety or alarm comes to them, they immediately broadcast it; but had they referred it to the Apostle or to those vested with authority among them, those of them who investigate would have ascertained it. And were it not for Allah’s grace upon you and His mercy, you would have surely followed Satan, [all] except a few
Whenever any news comes to them, related to (public) security or alarm, they go about spreading it (without ascertaining if the news is true or not and without thinking about whether it is beneficial or harmful to spread it). Whereas if they would but refer it to the Messenger and to those among them (in the community) who are entrusted with authority, those from among them who are competent to investigate it would bring to light what it is really about. (O believers!) Save for God’s grace and mercy upon you (in illuminating your way and guiding you with Revelation and His Messenger, and protecting you against your enemies and wrong ways), all but a few (of you) would have been (deceived by the hypocrites and) following Satan
And when there comes to them news (a mere rumour), be it a matter of peace or of fear, they spread it around. But had they referred it to the perfect Messenger and to those in authority among them, surely those of them who can elicit (the truth) from it would have understood it (and could make correct deductions). And had it not been for the grace of Allah upon you and His mercy you would all have followed satan, excepting a few
When there comes to them a matter, be it of security or fear, they broadcast it; if they had referred it to the Messenger and to those in authority among them, those of them whose task it is to investigate would have known the matter. And but for the bounty of God to you, and His mercy, you would surely have followed Satan, except a few
And when any news of safety or fear comes to them, they publicize it, while if they had referred it to the messenger and those among them who are in charge, then those among them who can find out (the truth) would have certainly known it. And if it was not for God’s grace and mercy on you, you would have certainly followed Satan, except a few (of you).
When a matter of security arises, they look for a solution elsewhere out of fear [the same way that today’s people look to other than Qur’an for a solution to their “civil” issues]. If they had come to you or their leaders, they would have found the best solution. If it was not for the Grace of your Lord, most of you have been misled by the Satan
When there comes to them some matter concerning fear, they divulge it. If they had only referred it to the messenger, or to those given authority among them, the proper investigators would have proven it for them. Were it not for the grace and mercy of God to you, all but a few of you would have fallen into the clutches of Satan
And when a matter of security or fear comes to them, they publicize it. But had they referred it to the Messenger and to those in command among them, those who can draw conclusions from it would have learned it. And were it not for Allah’s blessing and mercy upon youpl, you would have followed Satan, except for a few.
And when there comes to them a matter of security or fear they publish it; but if they were to report it to the Apostle and to those in authority amongst them, then those of them who would elicit it from them would know it; but were it not for God's grace upon you and His mercy ye had followed Satan, save a few
And when any news of safety or fear comes to them, they speak of it publicly; and had they referred it to the Noble Messenger and to those among them having authority, those among them who are able to infer would certainly learn the truth of the matter from them; and were it not for Allah’s munificence upon you, and His mercy, all of you would have certainly followed Satan - except a few
And when a matter of the safety or the fear comes to them, they spread it. If only they refer it back to the messenger and to the people of commandment among them then certainly those among them who are given the insight would have known it. Were it not for the favor of Allah and His mercy upon you, then you would surely followed Satan except a few.
When any news cometh unto them, either of security or fear, they immediately divulge it; but if they told it to the apostle and to those who are in authority among them, such of them would understand the truth of the matter, as inform themselves thereof from the apostle and his chiefs. And if the favour of God and his mercy had not been upon you, ye had followed the devil, except a few of you
And when there comes to them a matter of security or fear they broadcast it; but if they had referred it to the Messenger and to those in authority amongst them, then those of them who can think would know it; but were it not for Allah´s grace upon
When a matter comes to them, be it of security or fear, they broadcast it, whereas if they returned it to the Messenger and to those in authority among them, those of them whose task is to research it would have known it. If it was not for the Bounty of Allah and His Mercy, all but a few of you would have followed satan
And when tidings, either of security or alarm, reach them, they tell them abroad; but if they would report them to the apostle, and to those who are in authority among them, those who desire information would learn it from them. But for the goodness and mercy of God towards you, ye would have followed Satan except a few
And when (there) came to them a rumour concerning peace or fear, they divulged it (without confirmation). Whereas if they had referred it to the Messenger and to those who take decisions (and are) from amongst them (i.e., they are not non-Muslims or outsiders), then those of them who scrutinise the truth of it could have known it. And if there is not Allah’s Grace over you, and His Mercy, surely you would have followed the Satan, except a minority (of you)
Whenever drew near them a command of public safety or fear, they broadcasted it. But if they referred it to the Messenger, and to those imbued with authority among them, they would have known it—those who investigate from among them. And if it were not for the grace of God on you and His mercy, certainly, you would have followed Satan, but a few.
When they get some news of safety or dread, they spread it. If they would refer it to the messenger and to those in positions of authority among them, those able to discern truth would have been able to recognize it. If not for the grace and mercy of Allah, most of you would certainly follow Satan.
Whenever they hear news of peace or of danger, they spread it quickly; but if they would report it to the Messenger and to the responsible people in the community, it would come to the knowledge of those who could draw the right conclusions. If it had not been for Allah’s grace and mercy, all of you with the exception of a few, would have followed Satan
Whenever they come upon any news bearing upon either security or causing consternation they go about spreading it, whereas if they were to convey it to either the Messenger or to those from among them who are entrusted with authority, it would come to the knowledge of those who are competent to investigate it. But for Allah´s bounty and mercy upon you, (weak as you were) all but a few of you would surely have followed Satan
But if any news of security or fear comes to them, they spread it abroad. And if they had referred it to the Messenger and to those in authority among them, those of them who can search out knowledge of it would have known it. And were it not for the grace of Allah upon you and His mercy, you would certainly have followed the devil save a few
And when there comes to them any (rumour of an) affair, of peace or fear, they spread it, but had they referred it to the messenger or to those in authority among them, then those among them who could investigate it would have known it (and found out the truth of the affair); and had the grace of Allah and His mercy not been on you, you (all) would have followed the devil, except a few.
And when there comes to them any matter of peace or fear, they make it public. And had they referred it to the Messenger and to those in authority among them, it would have been properly scrutinized by the investigators among them. And had it not been for Allah's Favour upon you, and His Mercy, you would certainly have followed Satan, save a few of you
When there comes to them any news of peace or fear, they spread it around. Had they referred it to the Messenger (blessings and peace be upon him), or those of them who are in command (instead of making it public), then those amongst them who can draw conclusion from some matter would have found it (i.e., the truth of the news). Had there not been Allah’s favour to you and His mercy, certainly you would (all) have followed Satan except only a few
And if any matter regarding security, or fear, comes to them they make it publicly known, but if they had referred it to the messenger and to those entrusted from them then it would have been known by those who studied it from them. And had it not been for God's grace upon you and His mercy, you would have followed the devil, except for a few
And if any matter regarding security, or fear, comes to them they make it publicly known, but if they had referred it to the messenger and to those entrusted from them then it would have been known by those who studied it from them. And had it not been for the grace of God upon you and His mercy, you would have followed the devil, except for a few.
And if any matter regarding security, or fear, comes to them they make it publicly known, but if they had referred it to the messenger and to those entrusted from them then it would have been known by those who studied it from them. And had it not been for the grace of God upon you and His mercy, you would have followed the devil, except for a few.
And if a matter/affair from the safety/security or the fear came to them, they spread/circulated with it, and if they returned it to the messenger and to (those) of the order/command from them; those who from them conclude/discover (understand) it would have known it (E), and where it not for God's grace/favour/blessing on you, and His mercy, you would have followed the devil, except a few (from you)
AND IF any [secret] matter pertaining to peace or war comes within their ken, they spread it abroad - whereas, if they would but refer it unto the Apostle and unto those from among the believers who have been entrusted with authority, such of them as are engaged in obtaining intelligence would indeed know [what to do with] it And but for God's bounty towards you, and His grace, all but a few of you would certainly have followed Satan
And when there comes to them a command (i.e., the matter, the affair) of security or fear, they divulge it; and if they had referred it to the Messenger and to the ones endowed with the command (i.e., those in authority) among them, the ones among them who investigate would indeed know it. And had it not been for the Grace of Allah upon you and His mercy, you would indeed have closely followed Ash-Shytan, (the all-vicious, i.e., the Devil) except a few
And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you)
When they receive any news of peace or war, they announce it in public. Had they told it to the Messenger or to their (qualified) leaders, they could have used that information more properly. Were it not for the favor and mercy of God, all but a few of them would have followed Satan
When news concerning peace or fear comes to them, they go about spreading it. Had they referred it to the Messenger and to those having authority among them, the truth of the matter would have come to the knowledge of those of them who are able to investigate. But for Allah‘s grace upon you, and mercy, you would have followed the Satan, save a few
When there comes to them any information whether of safety or fear, they announce it in public. If only they had referred it to the ‘Messenger’ or to those charged with authority among them, the ones in charge would have tested and used it more properly. Had it not been for the grace and clemency of Allâh upon you, you would definitely have followed ‘Satan’, except for a few of you.
When they come upon a news that has a bearing upon (public) safety or hazard, they spread it around. (Instead), they should convey it to the messenger, or others in authority among them _ those with ability to draw the correct conclusion from it. If Allah had not bestowed His favors and His mercy upon you, then you would have _ barring a few among you _ done the bidding of Shaitan
And when there comes to them a piece of news of security or fear, they announce it in public. If only they had referred it to the Messenger or to those charged with authority among them. Surely those of them who can extract the truth from it would have tested and used it more properly. And Had it not been for the grace of Allâh upon you, you would have certainly followed the Satan- except for a few.
When -these people- learn by credible or incredible information a subject or report or talk to the credit of the Muslims or against them, they spread it as news and circulate it by way of rumour. Had they referred it to the Messenger and, in his absence, to those in authority among them, it would have been in accordance with divine standard. The Messenger and/or those in authority would have intelligently examined the news and rationalized the matter and would have known the facts and placed them in their true bearings. Had it not been for Allah's efficacious grace and mercy abounding in you, you people would have been attracted to AL-Shaytan and espoused the opinions of those with characteristics befitting him, except a few
Whenever a report of war or peace comes to them they broadcast it loudly; whereas, if they had referred it to the Messenger or to those in authority, its significance could be determined by those best suited to interpret it. If it had not been for Allah’s grace and kindness, most of you would have followed Satan.
And when they hear news of security or fear, they publicize it. Had they referred it to the Messenger or their authorities, those with sound judgment among them would have validated it. Had it not been for Allah’s grace and mercy, you would have followed Satan—except for a few.
And when a matter regarding security or danger is presented to them, they publicise it, and if they had referred it to the messenger and those placed in authority from amongst them, those who analyse it amongst them would have known it, and if Allah´s favour and mercy was not on you, you would follow the devil except for a few.
When they hear any news, good or bad, they at once make it known to all; whereas if they reported it to the Apostle and to those in authority among them, those who sought news could learn it from them. But for God‘s grace and mercy, all but a few of you would have followed Satan
When a rumor that affects security comes their way, they spread it. Had they referred it to the messenger, and those in charge among them, those who understand these matters would have informed them. If it were not for GOD's grace towards you, and His mercy, you would have followed the devil, except a few.
Whenever a rumor pertaining to peace or war comes to them, they broadcast it. But had they referred it to the Messenger and to the believers who were in charge, they would have understood it and made sense of it. If it were not for God's favor and mercy on you, most of you would have followed Satan.
Whenever a rumor pertaining to peace or war comes to them, they broadcast it. But had they referred it to the Messenger and to the believers who were in charge, they would have understood it and made sense of it. If it were not for God’s favor and mercy on you, most of you would have followed Satan.
And when a matter of the security, or the fear comes to them, they broadcast it. And if they had referred it to the Messenger, and to those in authority matter among them, it will be known by those who can draw its conclusions among them. And unless Allah’s bounty and mercy upon you, you would have followed Satan, except for a few.
And when there comes unto them a news of security or fear, they sprend it abroad; where as had they referdit to the messenger and those who investigate matters would have knownit (the truth) ; and were it not for the grace of Allah upon you and His mercy, you would certainly have followed Satan, except a few
If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God's bounty to you, and His grace, all but a few of you would certainly have followed Satan.
The Book of Allah provides easy and practical social guidance. There are people who spread rumors pertaining to safety or fear. Those who hear rumors shall refer the matter concerning public safety and threat, to the Messenger and the government officials. Those who are engaged in obtaining intelligence will indeed know what to do with it. Had it not been for the Bounty of Allah and His Mercy, most of you would still be following the Satanic elements
And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Messenger and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Shaitan save a fe
And when there comes to them any tidings whether of peace or of fear they spread it about, whereas if they had referred it to the Messenger and to those in authority among them, surely those of them, who can elicit the truth from it, would have understood it. And had it not been for the grace of ALLAH upon you and HIS mercy, you would have followed Satan, save a few
And whenever tidings come unto them, whether of security or fear, they spread it about, whereas had they referred it to the Messenger and to those in authority among them, those of them whose task it is to investigate would have known it. Were it not for God’s Bounty toward you, and His Mercy, you would surely have followed Satan, save a few
When there comes to them some matter about (public) safety or fear, they make it be known. If they had only referred it to the Messenger (Muhammad), or to those charged with authority among them, the proper investigators would have verified it (directly) from them. If it were not for the grace and mercy of Allah to you, all but a few of you would have fallen into the (evil) hands of Satan
When news of security or fear reaches them, they broadcast it. But if they had referred it to the Messenger and those of authority among them, those who can draw correct conclusions would’ve understood it. Were it not for God’s grace and mercy upon you, you would’ve followed Satan, save a few.
When some news of security or alarm comes their way, they broadcast it. But had they referred it to the Messenger, and to those in authority among them, those who can draw conclusions from it would have comprehended it. Were it not for God's blessing and mercy upon you, you would have followed the Devil, except for a few
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And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few
And when there comes to them a matter of security or fear they broadcast it; and if they were to report it to the messenger and to those in authority among them, surely those of them who are able to think out the matter would have known it. And if it not for the grace of God upon you and His mercy surely you would have followed the devil, except a few.
When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Apostle, or to those charged with authority among them, the proper investigators would have Tested it from them (direct ). Were it not for the Grace and Mercy of God unto you, all but a few of you would have fallen into the clutches of Satan
When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan
فَقَـٰتِلۡ فِی سَبِیلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفۡسَكَۚ وَحَرِّضِ ٱلۡمُؤۡمِنِینَۖ عَسَى ٱللَّهُ أَن یَكُفَّ بَأۡسَ ٱلَّذِینَ كَفَرُوا۟ۚ وَٱللَّهُ أَشَدُّ بَأۡسࣰا وَأَشَدُّ تَنكِیلࣰا ٨٤
So [Prophet] fight in God’s way. You are accountable only for yourself. Urge the believers on. God may well curb the power of the disbelievers, for He is stronger in might and more terrible in punishment
Then fight (O Muhammad) in the way of Allah, you are not accountable except for yourself. Urge the believers (to fight), may be that Allah will restrain evil of those who disbelieved. And Allah is Stronger in might and Stronger in punishment.
Fight thou therefore in the way of Allah thou are not tasked except for thy own soul, and persuade the believers; belike Allah will withhold the violence of those who disbelieve. And Allah is stronger in violence and Stronger in chastising
So fight on in the way of God (irrespective of the others). You cannot compel any one except your own self; but urge the believers to fight. It may well be that God will keep back the might of the infidels, for God's might is greater, and severe His punishment
Fight in the way of Allah! You have no responsibility but to yourself! Encourage the believers, that perhaps Allah will weaken the might of the deniers of the reality. The might of Allah, and the consequences He enforces, are much more severe.
So fight in the way of Allah — you are only answerable for yourself — and spur on the muminun. It may well be that Allah will curb the force of the kuffar. Allah has greater force and greater power to punish.
So fight in the way of Allah: you are responsible only for yourself, but urge on the faithful [to fight]. Maybe Allah will curb the might of the faithless, for Allah is greatest in might and severest in punishment
Fight (therefore, O Messenger) in God’s cause – for (in the same way that every individual is responsible for himself) you are (first of all) responsible for none except yourself. (Even left by yourself alone, fulfill your responsibility) – and urge on the believers (to take their responsibility). It may be that God will (thereby) restrain the force of those who disbelieve. Indeed God is strongest in might and strongest in repressing and punishing
(Prophet!) fight, therefore, in the cause of Allah, you are made responsible only for your ownself, and urge on the faithful (to fight a war in self-defence). It may be, Allah will restrain the fury of those who have chosen disbelief. Allah is mightier in prowess and stronger in inflicting exemplary punishment
So do thou fight in the way of God; thou art charged only with thyself. And urge on the believers; haply God will restrain the unbelievers' might; God is stronger in might, more terrible in punishing
So (Muhammad,) fight in God's way as you are only responsible for yourself, and persuade the believers (to fight). Perhaps God will hold back the harm of those who disbelieve. God is most strong and most punishing.
Fight for the cause of God. You (Mohammad, as well as any body) are not responsible for any one else but yourself. Encourage the others [to join the fight.] May God neutralize the power of your disbeliever enemies. God is much more powerful [than anyone else in helping you] and has the highest hand in punishment [of the disbelievers.]
So fight in God's cause. You are responsible only for yourself. And rouse the believers. It may be that God will restrain the might of the unbelievers, for God is stronger in might and stronger in punishing
So combatsg in the way of Allah; you are not responsible except for yourself. And urge the believers. Hopefully Allah will restrain the force of those who have denied, and Allah is of more intense force and more tormenting.
Fight, then, in the way of God; impose not aught on any but thyself, and urge on the believers; it may be that God will restrain the violence of those who misbelieve, for God is more violent and more severe to punish
Therefore O dear Prophet, fight in Allah's cause; you will not be burdened except for yourself, and urge the believers (to fight); it is likely that Allah will curb the strength of the disbelievers; and Allah's strike is most stinging and His punishment the most severe
Fight then in the way of Allah and let no one be taken to task except your own self but encourage the believers perhaps Allah will curb the might of those who disbelieve and Allah is greater in might and greater in punishment.
Fight therefore for the religion of God, and oblige not any to what is difficult, except thy self; however excite the faithful to war, perhaps God will restrain the courage of the unbelievers; for God is stronger than they, and more able to punish
Fight, then, in the way of Allah; impose nothing on anyone else but on thyself (or you are responsible only for thyself), and urge on (or rouse, encourage) the believers. Perchance Allah will restrain the violence of those who disbelieve, for Allah is Mi
Therefore, fight in the way of Allah. You are only responsible for yourself. Urge the believers on, in order that Allah may restrain the might of those who disbelieve. Allah is stronger in might, and stronger in punishment
Fight, therefore, on God's path: lay not burdens on any but thyself; and stir up the faithful. The might of the infidels haply will god restrain, for God is the stronger in prowess, and the stronger to punish
Make Qital in the Cause of Allah! You are not held responsible except for yourself and urge, exhort, incite and rouse the Believers (for Qital). Might be that Allah restrains the evil fury of those who have disbelieved. And Allah is more (terrible) in fury and more (effective) in containing (the disbelievers)
So fight thou in the way of God. Thou art not placed with a burden but for thyself. And encourage the ones who believe. Perhaps God will limit the might of those who were ungrateful. And God is Stauncher in might and Stauncher in making an example.
Fight in Allah’s cause. You are only responsible for yourself and to encourage the believers. Maybe Allah will restrain the fury of the unbelievers. Allah is most powerful and mightiest in punishment.
Therefore, O Muhammad, fight in the path of Allah, you are accountable for no one except for yourself. Urge the believers to fight, it may be that Allah will overthrow the might of the unbelievers, for Allah is the strongest in might and severe in punishment
(So, O Messenger!) Fight in the way of Allah -since you are responsible for none except yourself - and rouse the believers to fight, for Allah may well curb the might of the unbelievers. Indeed Allah is strongest in power and most terrible in chastisement
Fight then in Allah’s way -- thou art not responsible except for thyself; and urge on the believers. It may be that Allah will restrain the fighting of those who disbelieve. And Allah is stronger in prowess and stronger to give exemplary punishment
So fight in the way of Allah, you are not made responsible for anyone except yourself, but rouse the believers, it may be that Allah will restrain the might of those who do not believe, and Allah is the Strongest in might and the Strongest in giving exemplary punishment.
Fight, then, in Allah's Path. You will be beld responsible for none but you yourself, and exhort the believers. It may be that Allah will contain the power of those who suppress the Truth. And Allah is the strongest in power and the most severe in giving punishment.
So, (O Beloved,) fight in the cause of Allah (in your defence). You will not be held responsible (for anyone else) but your own soul. And motivate the believers (to fight the miscreants who impose aggression and war upon you). It will be no wonder if Allah smashes the attacking power of the disbelievers. And Allah is Strongest in hold as well as Hardest in punishment
So fight in the cause of God; you are not responsible except for yourself. And enjoin the believers: "Perhaps God will put a stop to the might of those who disbelieved." And God is far Mightier and far more Punishing
So fight in the cause of God; you are not responsible except for yourself. And enjoin the believers: "Perhaps God will put a stop to the might of those who disbelieved." And God is far Mightier and far more Punishing.
So fight in the cause of God; you are not responsible except for yourself. And enjoin the believers: "Perhaps God will put a stop to the might of those who disbelieved." And God is far Mightier and far more Punishing.
So fight/kill in God's sake, you are not burdened/imposed upon except (with) your self, and instigate/urge/encourage the believers, maybe that God prevents/stops those who disbelieved's might/power, and God (is) stronger power/might, and stronger severe exemplary punishment
Fight thou, then, in God's cause - since thou art but responsible for thine own self - and inspire the believers to overcome all fear of death. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter
So fight in the way of Allah. You are not charged with (anyone) except yourself. And exhort the believers; it may be that Allah would restrain the violence of (the ones) who have disbelieved. And Allah is more strict in violence and more strict in torture
So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except thyself - and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment
Thus, (Muhammad), fight for the cause of God. You are only responsible for yourself. Rouse the believers and perhaps God will stop the evil designs of the unbelievers. God's punishment and retribution is the most severe
So, fight in the way of Allah. You are not responsible but for yourself, and persuade the believers (to fight in Allah‘s way). It is likely that Allah will prevent the mischief of those who disbelieve. Allah is the strongest in power and the mightiest in punishing
Thus, fight, (O’ Muhammad), for (serving) the cause of Allâh. You are not made responsible except for yourself. Motivate and inspire the ‘Monotheistic Believers’ to fight. It may be that Allâh will restrain the power of those who excessively indulge in disbelief (in Allâh).Lo! Allâh is much more Powerful and Sufficiently Powerful to give exemplary punishment.
So, fight for the sake of Allah. You are accountable for none but yourself. But urge the believers (to fight). It might just be that (by your hand) Allah will curb (and curtail) the might of the disbelievers. Allah is Mightier and more Powerful! His torture is the most Severe
Now, therefore, fight in the cause of Allâh. You are not made responsible except for yourself. Motivate and inspire those who live by Faith to fight. It may be that Allâh will restrain the power of those who persistently refuse to Yield to the Truth. Lo! Allâh is much more Powerful and Sufficiently Powerful to give an exemplary punishment.
Therefore, fight O Muhammad in the cause of Allah; you are not responsible for anyone but yourself, But incite those whose hearts have been touched with the divine hand to make war against positive unbelief; perhaps Allah may curb the hostile appetite of those infidels who wish to display their might against you. Allah's Omnipotence infinitely exceeds man's might and when He avenges His right He strikes at the root
So, Muhammad, fight in the way of Allah – you are only answerable for yourself – and encourage the believers. It may be that Allah will curb the power of disbelievers. Allah is stronger in might and more severe in punishment
So fight in the cause of Allah ˹O Prophet˺. You are accountable for none but yourself. And motivate the believers ˹to fight˺, so perhaps Allah will curb the disbelievers’ might. And Allah is far superior in might and in punishment.
So fight in the way of Allah, you have only been charged with your own self, and encourage the believers, maybe Allah will avert the harm of those who reject (the truth), and Allah is more severe in harm and more severe in repulsion.
Therefore fight for the cause of God. You are accountable for none but yourself. Rouse the faithful: perchance God will overthrow the might of the unbelievers. Mightier is God and more terrible is His retribution
You shall fight for the cause of GOD; you are responsible only for your own soul, and exhort the believers to do the same. GOD will neutralize the power of those who disbelieve. GOD is much more powerful, and much more effective.
So, [Messenger] fight in the cause of God. You are responsible only for yourself. Rally the believers, because God may well curb the strength of the unbelievers. God is stronger in might and in His ability to destroy.
So, [Messenger] fight in the cause of God. You are responsible only for yourself. Rally the believers because God may well curb the strength of the unbelievers. God is stronger in might and in His ability to destroy.
So, fight in Allah’s pathway; do not be in charge except of yourself. And urge the believers. Perhaps Allah will restrain the might of those disbelievers. And Allah is Stronger in Might, and stronger assaulting deterrence.
So, fight in the way of Allah; you are charged only with your self, and encourage the believers maybe Allah will restrain the might of those who disbelieve. Verily Allah is the strongest in might and the severest in punishment
Fight, then, in God's cause, since you are responsible only for your own self, and encourage the believers. God may well curb the might of the unbelievers; for God is the strongest in might, and in the ability to deter.
O Messenger! Fight in the Cause of Allah. You are responsible only for your own actions. While conveying the Revelation is your prime duty, you also teach the believers wisdom, knowledge and self-development by serving humanity (2:151). Therefore, inspire the believers to overcome all fear of death. Allah may well restrain the fury of the unbelievers who are bent upon destroying the System. Allah is Strongest in Might, Strict in Restraining
Fight then in Allah's way; this is not imposed on you except In relation to yourself, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment
Fight, therefore, in the way of ALLAH - thou art not made responsible except for thyself - and urge on the believers to fight. It may be that ALLAH will restrain the might of those that disbelieve; And ALLAH is stronger in might and stronger in inflicting punishment
So fight in the way of God. Thou art accountable only for thyself, and urge on the believers. It may be that God will restrain the might of the disbelievers, for God is stronger in might and more severe in punishment
Then fight in Allah’s cause— You are held responsible only for yourself— And stir up the believers (to fight with you). It may be that Allah will hold back the fury of the unbelievers; And Allah is the Strongest in might and punishment
So, fight in the path of God—you are accountable only for yourself—and rouse the believers. Perhaps God will restrain the might of the unbelievers. God is the strongest in enforcing punishment and the most severe in assault.
So fight in the cause of God; you are responsible only for yourself. And rouse the believers. Perhaps God will restrain the might of those who disbelieve. God is Stronger in Might, and More Punishing
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So fight, [O Muhammad], in the cause of Allah ; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment
So fight in the way of God; do not task except your soul, and urge on the believers; it may be that God will restrain the strength of those who disbelieved, and God is stronger in strength and stronger in deterrent punishment.
Then fight in God's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that God will restrain the fury of the Unbelievers; for God is the strongest in might and in punishment
Then fight in Allah's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment
مَّن یَشۡفَعۡ شَفَـٰعَةً حَسَنَةࣰ یَكُن لَّهُۥ نَصِیبࣱ مِّنۡهَاۖ وَمَن یَشۡفَعۡ شَفَـٰعَةࣰ سَیِّئَةࣰ یَكُن لَّهُۥ كِفۡلࣱ مِّنۡهَاۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَیۡءࣲ مُّقِیتࣰا ٨٥
Whoever speaks for a good cause will share in its benefits and whoever speaks for a bad cause will share in its burden: God controls everything
Whoever intercedes for a good cause, will have a share of it, and whoever intercedes for an evil cause will have a burden of it. And Allah has control over everything.
Whosoever intercedeth with a goodly intercession, his shall be a portion therefrom, and whosoever intercedeth with an ill intercession his shall be a responsibility thereof; and Allah is of everything the Controller
He who intercedes in a good cause will surely have a share in the recompense; and he who abets an evil act will share the burden thereof; for God (equates and) is watchful of all things
Whoever is a cause for good shall have a share of that good... And whoever is a cause for bad shall have a share in that bad... Allah is Muqeet over all things.
Those who join forces for good will receive a reward for it. Those who join forces for evil will be answerable for it. Allah gives all things what they deserve.
Whoever intercedes for a good cause shall receive a share of it, and whoever intercedes for an evil cause shall share its burden, and Allah is prepotent over all things
Whoever intercedes, mediates and helps for a good cause will have a share in its blessings, and whoever intercedes, mediates and helps for an evil cause shares in its burden. God has full watch over all things
And he who participates with others in doing good (to others, and intercedes for a righteous cause) there shall be for him a share in its credit, and he who participates with anyone in doing evil (and intercedes for a wrongful cause), has a like portion in its evil consequences. And Allah controls the distribution of all things
Whoso intercedes with a good intercession shall receive a share of it; whosoever intercedes with a bad intercession, he shall receive the like of it; God has power over everything
Anyone who mediates a good mediation (or in a good cause) has some share of it, and anyone who mediates a bad mediation (or in a bad cause) has some liability from it. God has control over everything.
The one who wishes the best [and engage in a good deed] will get a share from it and the one who entertains the evil thoughts [and participate in an evil deed], will be caught in its consequences. God oversees everything
Whoever recommends and helps a good cause becomes a partner in it. And whoever recommends and helps a harmful cause, shares in its burden. And God has power over all things
Whoever intercedes for a good cause shall have a portion of it, and whoever intercedes for an evil cause shall have a share of it. And Allah has always been a Sustainer for everything.
Whoso intercedes with a good intercession shall have a portion therefrom; but he who intercedes with a bad intercession shall have the like thereof, for God keeps watch over all things
Whoever makes a noble intercession will have a share of it, and whoever makes an evil intercession will have a share of it; and Allah is Able to do all things
Whoever admonishes a goodly admonishing, there will be a share for him from it and whoever admonishes an evil admonishing, there will be a load in it for him and truly Allah is All nourisher of everything.
He who intercedeth between men with a good intercession shall have a portion thereof; and he who intercedeth with an evil intercession shall have a portion thereof; for God overlooketh all things
Whoever intercedes (recommends, promotes, encourages) well in a good cause shall have the reward there from; but he who intercedes (recommends, promotes, encourages) with a bad intercession shall have the like thereof, for Allah oversees all things
Whosoever intercedes with a good intercession shall receive a share of it, and whosoever intercedes with a bad intercession shall receive a portion of it. Allah has power over all things
He who shall mediate between men for a good purpose shall be the gainer by it. But he who shall mediate with an evil mediation shall reap the fruit of it. And God keepeth watch over everything
Whoso intercedes (and recommends) a desirable recommendation (which the candidate deserves): shall be for him a share out of it. And whoso intercedes (and makes) undue/unworthy recommendation (there) shall be for him a portion therefrom. And Allah is All-Powerful over every thing
Whoever intercedes with a benevolent intercession, there will be for himself a share of it. And whoever intercedes with an intercession for bad deeds, there will be for himself a like part of it. And God had been over everything One Who Oversees.
One who participates in a good cause will share in its blessings. One who participates in an evil cause will be responsible for his/her part in it. Certainly, Allah is the custodian over everything.
Anyone who intercedes for a good cause shall have a share in it, and anyone who intercedes for an evil cause shall also get a share in its burden. Allah has control over everything
He who intercedes in a good cause shall share in its good result, and he who intercedes in an evil cause shall share in its burden. Allah watches over everything
Whoever intercedes in a good cause has a share of it, and whoever intercedes in an evil cause has a portion of it. And Allah is ever Keeper over all things
One who, while helping others in, (himself) joins a good (cause), for him is a share in it, and one who, while helping others in, (himself) joins evil, on him is the responsibility of it, and Allah is the Controller over everything.
Whoever intercedes in a good cause, for him a share thereof; and whoever intercedes in a bad cause, for him a part thereof. And Allah is the Controller over all things
Whoever makes a righteous intercession has a (fixed) share (in its reward), and he who makes an evil intercession has a (fixed) share (in its sin), and Allah has full control over everything
Whoever intercedes a good intercession, he will have a reward of it; and whoever intercedes an evil intercession, he will receive a share of it. And God has control over all things
Whoever intercedes with a good intercession, he will have a reward of it; and whoever intercedes with an evil intercession, he will receive a share of it. And God has control over all things.
Whoever intercedes with a good intercession, he will have a reward of it; and whoever intercedes with an evil intercession, he will receive a share of it. And God has control over all things.
Who mediates a good mediation, for him is a share from it, and who mediates a bad/evil mediation, for him is a share from it, and God was/is on every thing providing
Whoever rallies to a good cause shall have a share in its blessings; and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, God watches over everything
Whoever intercedes with a fair intercession will have an assignment of it and whoever intercedes with an odious intercession will have a share of it, and Allah has been Supreme Nourisher (Or: Supreme Overseer) for everything
Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things
Whoever intercedes for a good purpose will receive his share of the reward but the intercession for an evil purpose only adds more to one's burden. God has control over all things
Whoever makes a good recommendation, there shall be for him a share from it (in the Hereafter), and whoever makes a bad recommendation, there shall be for him a share from it. Allah is powerful over everything
Whoever intercedes in a good cause will have the reward thereof, and whoever intercedes in an evil cause will have a share in its burden. Allâh is Ever Keeper over all things.
Whoever pleads (and intercedes for) a good cause shall get a share (of the reward) from it. Whoever (pleads and) intercedes for an evil cause shall bear the share of the burden (of sin). Allah maintains a strict vigil over everything
And whoever intercedes for a good cause shall have a share in its privilege, and whoever intercedes for an evil cause shall have a share in the burden. Allâh is Ever Keeper over all things.
He who mediates or intervenes for the purpose of reconciling persons shall have a share of his good grace allotted to him by Providence. And he who mediates with a bad grace and for the purpose of an evil cause and/or selfish motive principles shall share the consequences of his ill grace. There is Providence that watches over innocence and folly, and keeps a vigilant eye upon everything and every action
Whoever speaks out for a worthy cause will have a share in its benefits, and whoever speaks out for a wrong cause will share its burden, Allah is Watchful over everything
Whoever intercedes for a good cause will have a share in the reward, and whoever intercedes for an evil cause will have a share in the burden. And Allah is Watchful over all things.
Whoever encourages a good deed will profit from it, and whoever encourages a bad deed will be burdened by it, and Allah has power over all things.
He that mediates in a good cause shall gain by his mediation; and he that mediates in a bad cause shall be held accountable for its evil. God surely has control over all things
Whoever mediates a good deed receives a share of the credit thereof, and whoever mediates an evil work, incurs a share thereof. GOD controls all things.
Whoever rallies for a good cause will share in its benefits; and whoever rallies for an evil cause will answer for his part in it. God watches everything.
Whoever rallies for a good cause will share in its benefits, and whoever rallies for an evil cause will answer for his part in it. God watches everything.
Whoever intercedes an excellent intercede will have a share of it, and whoever intercedes a bad intercede will have a portion of it. And Allah is ever over everything a sustenance provider.
Whoever intercedes with a good intercession shall have a share therefrom and whoever intercedes with an evil intercession shall share in its burden; and Allah keeps control over all things
Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.
Whoever rallies to a cause that benefits people shall have a share in its blessings, and whoever rallies to a cause that creates injustice, shall be answerable for his part in it. Allah is Watcher over everything
Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things
Whoso makes a righteous intercession shall have a share thereof, and whoso makes an evil intercession, shall have a like portion thereof; and ALLAH is Powerful over everything
Whosoever intercedes for a good cause shall receive a share of it; and whosoever intercedes for an evil cause shall share in its burden; and God is Sustainer of all things
Whoever supports and helps a good cause, will have a reward for it: And whoever supports and helps an evil cause, shares in its burden: And Allah has power over all things
Whoever intercedes for good will have a share therein, and whoever intercedes for evil will bear a part of its burden. God oversees everything.
Whoever intercedes for a good cause has a share in it, and whoever intercedes for an evil cause shares in its burdens. God keeps watch over everything
Whoever intercedes with intervention for good partakes thereby of it; and whoever intercedes with intervention for ill shares thereby in it: and it is God who makes everything happen.
Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah , over all things, a Keeper
Whoever intercedes a good intercession there will be for him a share of it; and whoever intercedes an evil intercession there will be for him a portion of it; and God is over all things a keeper.
Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And God hath power over all things
Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things
وَإِذَا حُیِّیتُم بِتَحِیَّةࣲ فَحَیُّوا۟ بِأَحۡسَنَ مِنۡهَاۤ أَوۡ رُدُّوهَاۤۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَیۡءٍ حَسِیبًا ٨٦
But [even in battle] when you [believers] are offered a greeting, respond with a better one, or at least return it: God keeps account of everything
When you are greeted with a greeting, you greet better than that, or return it equally. Indeed, Allah keeps account over everything.
And when ye are greeted with a greeting, then greet back with one better than that or return that; verily Allah is of everything the Reckoner
When you are greeted with a greeting, then greet with one fairer, or repeat the same greeting. For God takes account of all things
When someone greets you with a greeting greet him back with a more comprehensive greeting or one that is the like. Indeed Allah is Hasib over all things (enforces the consequences of all that becomes manifest).
When you are greeted with a greeting, return the greeting or improve on it. Allah takes account of everything.
When you are greeted with a salute, greet with a better one than it, or return it; indeed Allah takes account of all things
When (whether traveling or at home, or in war or at peace) you are greeted with a greeting (of peace and goodwill), answer with one better, or (at least) with the same. Surely God keeps account of all things
And whenever you are greeted with a prayer greet you with a better prayer or (at least) return the same. Verily, Allah takes account of everything
And when you are greeted with a greeting greet with a fairer than it, or return it; surely God keeps a watchful count over everything
And when you are greeted with a greeting, then greet with better than that or return it. God takes everything into account.
When you are greeted in a courteous manner [by a Muslim or non-Muslim], your response should be at least equal, if not more courteous. God thus takes into consideration the least of your behavior
When a greeting is offered to you, meet it with a greeting more courteous, or of equal courtesy. And God takes careful account of all things
And if youpl are greeted with a greeting, then respond with a better one or (at least) return it. Indeed, Allah has always been a Reckoner of everything.
And when ye are saluted with a salutation, salute with a better than it, or return it;- verily, God of all things takes account
And when you are greeted with some words, greet back with words better than it or with the same; indeed Allah will take account of everything
And whenever you are greeted with a greeting, then greet with what is better than it or reply with the same. Truly Allah is All-reckoning over everything.
When ye are saluted with a salutation, salute the person with a better salutation, or at least return the same; for God taketh an account of all things
And when you are greeted with a good (courteous, friendly, beneficial) salutation, salute with a better one, or return it; verily, Allah takes account of all things
And when you are greeted with a greeting, greet with better than it, or return it. Allah is the Reckoner of all things
If ye are greeted with a greeting, then greet ye with a better greeting, or at least return it: God taketh count of all things
And when you are greeted with a greeting, then you greet with one better than that or repeat it in return. Certainly, Allah is One Who takes account of every thing
And when you were given greetings with greetings, then, give greetings fairer than that or return the same to them. Truly, God had been over everything a Reckoner.
When you are met with a greeting, respond with an even friendlier greeting or the same good wishes. Allah is an accountant over everything.
When anyone greets you in a courteous manner, let your greetings be better than his - or at least return the same. Allah keeps account of everything
When you are greeted with a salutation then return it with a better one, or at least the same. Surely Allah takes good count of everything
And when you are greeted with a greeting, greet with one better than it, or return it. Surely Allah ever takes account of all things
And when you are greeted with a greeting, then greet (back in a manner) better than that or return it (with equal courtesy), Allah is certainly One who takes account of everything.
And when you are greeted with a greeting, then return the greeting in a better or similar manner. Indeed, Allah is the Comptroller over all things
And when you are honoured with (a word of) greeting, then (in reply) greet with a better (salutation) or (at least) reciprocate (in the same words). Surely, Allah takes account of everything
And if you are greeted with a greeting, then return an even better greeting or return the same. God is Reckoning over all things
And if you are greeted with a greeting, then return an even better greeting or return the same. God is Reckoning over all things.
And if you are greeted with a greeting, then return an even better greeting or return the same. God is Reckoning over all things.
And if you were greeted with a greeting, so greet with better from (than) it, or return it, that God was/is on every thing counting/calculating
But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof. Verily, God keeps count indeed of all things
And when you are greeted with a greeting, then greet a fairer one than it, or give it back again; surely Allah has been Ever-Reckoner over everything
When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things
Answer a greeting in kinder words than those said to you in the greeting or at least as kind. God keeps account of all things
When you are greeted with a salutation, greet with one better than it, or return the same. Surely, Allah is the One who takes account of everything
When you are greeted with a greeting, greet with a better one or at least return it. Indeed, Allâh ever takes account of all things.
When someone welcomes you with a greeting, respond with an even better salute, or (at least) return the same greeting. Indeed, Allah will take into account every single thing
And when you are greeted with a greeting, greet with a better one or at least return it. Most assuredly Allâh Allâh ever takes account of all things.
When you are greeted with words or gestures, acknowledge the greeting with a more courteous recognition or at least return the same formula; it is an obligation. Allah has always taken account of all things and all actions
When anyone greets you, respond with a better greeting or at least return it in kind. Allah keeps account of everything
And when you are greeted, respond with a better greeting or at least similarly. Surely Allah is a ˹vigilant˺ Reckoner of all things.
And if you are greeted with a greeting, respond with a better one or return it, for Allah counts everything.
If a man greets you, let your greeting be better than his ― or at least return it. God surely keeps count of all things
When greeted with a greeting, you shall respond with a better greeting or at least an equal one. GOD reckons all things.
When you are greeted with a greeting, answer with an even better greeting, or [at least] respond with the same greeting. God keeps account of everything.
When you are greeted with a greeting, answer with an even better greeting, or [at least] respond with the same greeting. God keeps account of everything.
And when you are greeted with a greeting, so greet with a better than it, or return it. Surely, Allah is over everything, an Accountant.
And when you are greeted with a greeting, greet you with a better (greeting) than it, or at least return it. Verily Allah takes account of all things
When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things.
Good deeds that contribute to the well being of the society begin with kindness (2:177). When someone greets you, respond with similar or more courteous greetings. Allah reckons all things. Anyone who contributes towards peace and betterment of life, do as much or better for him
And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things
And when you are greeted with a greeting, greet ye with a better greeting or at least return it. Surely ALLAH takes account of all things
And when you are offered a greeting, respond with a greeting that is better, or return it; surely God takes account of all things
When a (courteous) greeting is offered you, follow it with an even more courteous greeting, or (at least) of equal courtesy. Allah takes careful account of all things
When you are greeted, respond with a better greeting, or return it. God takes account of everything.
When you are greeted with a greeting, respond with a better greeting, or return it. God keeps count of everything
And when you are greeted with a salutation, offer a greeting nicer still, or at least return it; for God takes account of everything.
And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant
And when you are greeted with a greeting, then greet with better than it, or return it; indeed, God is over all things a reckoner.
When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. God takes careful account of all things
When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things
ٱللَّهُ لَاۤ إِلَـٰهَ إِلَّا هُوَۚ لَیَجۡمَعَنَّكُمۡ إِلَىٰ یَوۡمِ ٱلۡقِیَـٰمَةِ لَا رَیۡبَ فِیهِۗ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ حَدِیثࣰا ٨٧
He is God: there is no god but Him. He will gather you all together on the Day of Resurrection, about which there is no doubt. Whose word can be truer than God’s
Allah! There is no one worthy of worship but Allah. Surely He will gather you together on the Day of Resurrection; there is no doubt in it. Who is more truthful than Allah in statement?
Allah! there is no god but he. Surely He shall gather you together on the Day of Resurrecticn, whereof there is no doubt; and who is more truthful than Allah in discourse
God: There is no god but He. He will gather you together on the Day of Resurrection which is certain to come; and whose word is truer than God's
Allah is HU; there is no god or godhood, only HU! He will bring you together in the period of Doomsday, of whose coming there is no doubt. And who can be more truthful in statement than Allah!
Allah, there is no god but Him. He will gather you to the Day of Rising about which there is no doubt. And whose speech could be truer than Allah´s?
Allah—there is no god except Him— will surely gather you on the Day of Resurrection, in which there is no doubt; and who is more truthful in speech than Allah
God, there is no deity but He. He will gather you all together on the Day of Resurrection, about (the coming of) which there is no doubt. Who can be truer in statement than God
Allah is He, there is no other, cannot be and will never be One worthy of worship but He. He will most certainly (continue to) assemble you till the Day of Resurrection, there is no doubt about (the advent of) it; and there is none more truthful to his word than Allah
God -- there is no god but He. He will surely gather you to the Resurrection Day, no doubt of it. And who is truer in tidings than God
God, there is no god except Him. He shall gather you on the Resurrection Day that there is no doubt about it. Whose saying is truer than God’s?
The Lord, Who is the only God, will gather you all together in the Day of Judgment. Do not have the least doubt about it; after all, who else better than God can inform you of the truth
God, there is no god but Him. Indeed He will gather you together against the Day of Accountability, about which there is no doubt, and whose word can be truer than God's
Allah—there is no god except He. He will surely gather youpl to the Day of Resurrection about which there is no doubt. And who is truer in discourse than Allah?
God, there is no God but He! He will surely assemble you on the resurrection day, there is no doubt therein; who is truer than God in his discourse
Allah! There is none worthy of worship except Him; He will surely gather you all on the Day of Resurrection in which there is no doubt; and whose Words are more true than those of Allah? (Allah does not lie.
Allah! There is no deity save He. Surely He will gather you unto the day of resurrection; there is no doubt in it. And who is truer than Allah in discourse?
God! There is no God but He; He will surely gather you together on the day of resurrection; there is no doubt of it: And who is more true than God in what he saith
Allah! There is no god but He! He will surely assemble you on the Day (of Judgment or Resurrection), about which there is no doubt; Whose word is truer than Allah´s
Allah, there is no god except He. He will gather you to the Resurrection Day, there is no doubt in it. And who is truer in statement than Allah
God! there is no god but He! He will certainly assemble you on the day of resurrection. There is no doubt of it. And whose word is more true than God's
Allah — (there is) no god except He. Surely He will gather you to the Day of Resurrection — (there is) no doubt therein. And who is more truthful than Allah for Hadees
God, there is no god but He. He will, certainly, gather you on the Day of Resurrection. There is no doubt about it. And who is one who is more sincere in discourse than God?
Allah! No god is there except Him. He will assemble you for the Day of Judgment, about which there is no doubt. And who can be more reliable than Allah in providing information?
Allah! There is no god besides Him. He will certainly gather you all together on the Day of Resurrection; there is no doubt in it, and who can be more truthful in his words than Allah
There is no god but Allah. He will certainly gather you all together on the Day of Resurrection - the Day regarding which there can be no doubt. Whose word can be truer than Allah´s
Allah, there is no god but He -- He will certainly gather you together on the Resurrection day, there is no doubt in it. And who is more true in word than Allah
Allah, there is no god except Him, He will definitely gather (all of) you together on the day of resurrection, there is no doubt in it. And who is more truthful in statement than Allah.
Allah! None has the right to be worshipped but He. He will certainly gather you together on the Day of Resurrection about which there is no doubt. And who can be more truthful in word than Allah
Allah is He besides Whom there is none worthy of worship. He shall certainly gather you on the Day of Resurrection about which there is no doubt. And who is more truthful in word than Allah
God, there is no god but He. He will gather you for the Day of Resurrection in which there is no doubt. Who is more truthful in saying than Go
God, there is no god except He. He will gather you for the Day of Resurrection in which there is no doubt. Who is more truthful a narrative than God?
God, there is no god except He. He will gather you for the Day of Resurrection in which there is no doubt. Who is more truthful a narrative than God?
God, no God except He/Him, He will gather/collect you (E) to the Resurrection Day, no doubt/suspicion in it; and who (is) more truthful from (than) God (in) an information/speech
God - save whom there is no deity - will surely gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer than God's
Allah, there is no god except He. Indeed He will definitely gather you to the Day of the Resurrection; there is no suspicion about it. And who is more sincere in discourse than Allah
Allah! There is no Allah save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah
God exists. He is the only Lord. He will gather you all together on the Day of Judgment which will certainly come. Who is more truthful than God
Allah: There is no god but He. He shall certainly gather you towards the Day of Doom. There is no doubt about it. Who is more truthful in his word than Allah
Allâh! There is no god but He. He will definitely gather you all together on the ‘Day of Resurrection’ about which there is no doubt. Who is more truthful in his word than Allâh?
(He is) Allah! There is no god but He! He will most certainly gather you on the day of resurrection. There is no doubt about that! Who could be more truthful (and sincere) in his assertion than Allah
Allâh! There is no other god beside Him. He will certainly gather you all together on the Day of Resurrection which is definitely inevitable. Who is more truthful in his word than Allâh?.
Allah there is no Ilah but He, shall inevitably gather you all on the Day of Resurrection, the Day which admits no doubt; and who is more truthful in his discourse than Allah
Allah is the only God, He will gather you all on Judgement Day, there is no doubt about that. Who is more truthful in speech than Allah
Allah, there is no god ˹worthy of worship˺ except Him. He will certainly gather ˹all of˺ you together on the Day of Judgment—about which there is no doubt. And whose word is more truthful than Allah’s?
Allah, there is not god but Him, He will gather you towards the day of resurrection without doubt, and who is more truthful in speech than Allah?
God: there is no god but Him. He will surely gather you all together on the Day of Resurrection of which there is no doubt. And who has a truer word than God
GOD: there is no god except He. He will surely summon you on the Day of Resurrection - the inevitable day. Whose narration is more truthful than GOD's?
He is God. There is no god but Him. He will gather all of you on the Resurrection Day. There is no doubt about it. Whose word could be truer than God's?
He is God. There is no god but Him. He will gather all of you on the Day of Resurrection. There is no doubt about it. Whose word could be truer than God’s?
Allah there is no God except him. He will gather you to The Resurrection Day, there is no doubt in it. And who is more truthful than Allah in narration?
Allah, There is no god but He. He will certainly gather you all together on the Day of Rasurreclion. There is no doubt in it; and who is more true in word than Allah
God, save whom there is no deity, will surely gather you all together on the Day of Resurrection, which is sure to come, no doubt. Whose word could be truer than God's?
Allah! There is no god but He. He will summon all of you on the Day of Resurrection about the advent of which there is no doubt. Who can tell you a more reliable HADITH (saying) than Allah
Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah
ALLAH is HE besides Whom there is none worthy of worship. HE will certainly continue to assemble you till the Day of Resurrection about which there is no doubt. And who is more truthful in his word than ALLAH
God, there is no god but He. He will surely gather you all unto the Day of Resurrection, about which there is no doubt. And who is truer than God in speech
Allah! There is no god but He, ( and no one deserves to be worshipped except Him:) Surely, He will gather you together in the Day of Judgment about which there is no doubt. And whose word can be truer than Allah’s
God—there is no deity but Him. He will gather you on Resurrection Day, about which there is no doubt. And who is more truthful than God in speech?
God—there is no god except He. He will gather you to the Day of Resurrection, in which there is no doubt. And who speaks more truly than God
There is nothing worth worship but God: God will gather you together for the day of resurrection, in which there can be no doubt. And who is truer than God in speech!
Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement
God, there is no god but He. He will surely gather you to the Day of Resurrection, there is no doubt concerning it; who is truer than God in discourse?
God! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than God's
Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah's
12
How to deal with Hypocrites
۞ فَمَا لَكُمۡ فِی ٱلۡمُنَـٰفِقِینَ فِئَتَیۡنِ وَٱللَّهُ أَرۡكَسَهُم بِمَا كَسَبُوۤا۟ۚ أَتُرِیدُونَ أَن تَهۡدُوا۟ مَنۡ أَضَلَّ ٱللَّهُۖ وَمَن یُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِیلࣰا ٨٨
[Believers], why are you divided in two about the hypocrites, when God Himself has rejected them because of what they have done? Do you want to guide those God has left to stray? If God leaves anyone to stray, you [Prophet] will never find the way for him
Then what is the matter with you regarding the hypocrites (that you have become) 2 parties? Allah has cast them back (to disbelief) for what they have earned. Do you want that you guide whom Allah lets go astray? Whoever Allah lets go astray, you will not find any way for them.
What aileth you then, that ye are two parties regarding the hypocrites? whereas Allah hath reverted them because of that which they have earned. Would ye lead aright those whom Allah hath sent astray? And whomsoever Allah sendeth astray, for him thou shalt not find a way
How is it that you are divided in two factions about the hypocrites? God has routed them for what they were doing. Do you wish to guide him to the path whom God has allowed to go astray? As for him whom God allows to go astray you will not find a way
What is the matter with you that you were divided into two groups regarding the hypocrites, when Allah had made them fall back due to their misdeeds? Do you think you can guide those who Allah leads astray? Whoever Allah leads astray, you can no longer find a way for him.
How is it that you have become two parties regarding the hypocrites, when Allah has returned them to kufr for what they did? Do you desire to guide people Allah has misguided? When Allah misguides someone, you will find no way for him.
Why should you be two groups concerning the hypocrites, while Allah has made them relapse because of their deeds? Do you desire to guide someone Allah has led astray? Whomever Allah leads astray, you will never find any way for him
(O believers!) How is it with you that you are in two groups regarding the hypocrites (from Makkah and other tribes who claim to be Muslims yet take part in the hostile machinations of their people against you), seeing that God has thrown them back (to unbelief) on account of what they have earned (by their sins)? Do you seek to guide him whom God has led astray? Whoever God has led astray, for him you cannot find a (safe) way (to follow)
How is it then with you, that you are divided into two parties regarding the hypocrites, while Allah has overthrown them for (the sins) which they committed knowingly? Do you desire to guide him whom Allah has forsaken? And he whom Allah forsakes you shall not find for him a way (of his deliverance)
How is it with you, that you are two parties touching the hypocrites, and God has overthrown them for what they earned? What, do you desire to guide him whom God has led astray? Whom God leads astray, thou wilt not find for him a way
What is it with you that you divided into two groups regarding hypocrites while God has set them back because of what they did? Do you want to guide someone whom God misguided (according to His laws)? Whomever God misguides, you will never find a way for him.
Why some of you have pity on hypocrites? God has already put the stamp of His approval on their disbelief. Do you want to guide a person that God has already turned the light off on him? When God leaves someone in darkness, none can return him to the light
Why are you divided into two groups concerning the hypocrites? God has upset them for their deeds. Would you guide those whom God has thrown out of the way? For those whom God has thrown out of the way, never can you show him a way
So what is the matter with you, that you are divided into two groups regarding the hypocrites, when Allah Himself has caused them to regress on account of what they have earned? Do you want to guide those whom Allah has misguided? For whomever Allah misguides, yousg will never find for him any way.
Why are ye two parties about the hypocrites, when God hath overturned them for what they earned? Do ye wish to guide those whom God hath led astray? Whoso God hath led astray ye shall not surely find for him a path
So what is the matter with you that you got divided into two groups concerning the hypocrites, whereas Allah has inverted them because of their misdeeds? Do you wish to guide one whom Allah has sent astray? And for one whom Allah sends astray, you will not find a way
What is the matter with you that you are divided into two parties concerning the hypocrites; when Allah has caused them to slip back because of what they had perpetrated. Do you want to guide whom Allah has caused to go astray and whoever Allah has caused to go astray, then you will never find a way for him.
Why are ye divided concerning the ungodly into two parties; since God hath overturned them for what they have committed? Will ye direct him whom God hath led astray; since for him whom God shall lead astray, thou shalt find no true path
What ails you that you have become two parties regarding the hypocrites, when Allah hath cast them back for what they earned? Do you wish to guide those whom Allah hath led astray? Whoever Allah hath led astray you shall surely find for him no path
What is the matter with you that you are two parties concerning the hypocrites when Allah has overthrown them for what they earned? Would you desire to guide those whom Allah has caused to be led astray? Whosoever Allah leads astray, you will not find for him a way
Why are ye two parties on the subject of the hypocrites, when God hath cast them off for their doings? Desire ye to guide those whom god hath led astray? But for him whom God leadeth astray, thou shalt by no means find a pathway
Then what (is the matter) with you (that) regarding the hypocrites (you stand divided into) two groups? And Allah has cast them back (to disbelief) because of what they earned (in their deeds). Do you intend to guide one whom Allah allowed to go astray? And one whom Allah has allowed to go astray — then you never find for him the way (of guidance)
Then, what is it with you that you be two factions concerning the ones who are hypocrites? And God overthrew them for what they earned? Want you to guide whom God caused to go astray? And whomever God causes to go astray, thou wilt never find for him a way.
What is wrong with you? You have become divided in two about the hypocrites. Allah has allowed them to regress because of their guilt. Do you want to guide one whom Allah has allowed to stray? You will not be able to find a way for the one whom Allah has allowed to stray.
What is the matter with you, why are you divided into two groups concerning the hypocrites, while Allah has cast them off on account of their misdeeds? Do you wish to guide those whom Allah has confounded? Whomever Allah has confounded you cannot find a way for them to be guided
What has happened to you that you have two minds about the hypocrites even though Allah has reverted them, owing to the sins that they earned? Do you want to lead those to the right way whom Allah let go astray? And he whom Allah lets go astray, for him you can never find a way
Why should you, then, be two parties in relation to the hypocrites while Allah has made them return (to disbelief) for what they have earned? Do you desire to guide him whom Allah leaves in error? And whomsoever Allah leaves in error thou canst not find a way for him
Then what is (the matter) with you that you have become two parties regarding the hypocrites when Allah has returned them (to hypocrisy) because of that which they earned? Do you intend to guide him whom Allah has left in error? And whomsoever Allah leaves in error, then for him you will never (be able to) find a way.
What is the matter with you, then, that, on the question of the hypocrites you are divided into two opposing camps? And Allah has turned them back because of what they have earned. Do you wish to guide him whom Allah has sent astray!? And whomsoever Allah sends astray, you shall find no way for him
So what has happened to you that you are split into two groups with regard to the hypocrites, whilst Allah has overturned them (i.e., their reason and contemplation) owing to their misdeeds? Do you seek to guide him to the straight road whom Allah has held strayed (because of his own misdeeds)? And, (O listener,) you cannot at all find a way (of guidance) for him whom Allah holds misguided
What is the matter with you that you are divided into two groups over the hypocrites, while God has regressed them for what they have earned Do you want to guide those whom God misguides Whoever God causes to be misguided, you will never find for him a way
What is the matter with you that you are divided into two groups over the hypocrites, while God has regressed them for what they have earned? Do you want to guide those whom God misguides? Whoever God causes to be misguided, you will never find for him a path.
What is the matter with you that you are divided into two groups over the hypocrites, while God has regressed them for what they have earned? Do you want to guide those whom God misguides? Whoever God causes to be misguided, you will never find for him a path.
So what for you (so why are you being divided) two groups in (regarding) the hypocrites? And God set them back because (of) what they gathered, do you want that to guide who God misguided? And who God misguides, so you will not find for him a path/means
How, then, could you be of two minds about the hypocrites, seeing that God [Himself] has disowned them because of their guilt? Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray thou canst never find any way
So, what is it with you that you are two communities regarding the hypocrites, and Allah has cast them back for what they earned? Would you (like) to guide him whom Allah has led into error? And whomever Allah leads into error, then you will never find for him a way
What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O MUhammad) canst not find a road
Why are you divided into two different parties concerning the hypocrites, when God Himself has turned them to disbelief because of their misdeeds. Do you want to guide those whom God has caused to go astray? You cannot find guidance for those whom God has made to err
So, what is the matter with you that you have become two groups about the hypocrites, while Allah has reverted them because of what they did. Do you want to guide the one whom Allah has let go astray? The one whom Allah lets go astray, you shall never find a way for him
Why should you be divided into two different groups concerning the Hypocrites? Allâh has cast them back to disbelief as a consequence of what they have gained. Do you seek to guide the one whom Allâh has caused to go astray? He whom Allâh has caused to go astray, you will never ever find a way to guide him.
Why are there two opinions among you concerning the hypocrites? Because of the wrong they have wrought, Allah has made them revert (to disbelief). Do you wish to guide the one whom Allah has led astray? You will not find any way out for the one whom Allah misleads
Why should you be divided into two different groups concerning those who indulge in hypocrisy? Allâh has cast them back to spiritual darkness as a result of what they have gained. Do you presumably intend simply to save those from whom Allâh has held back His light of inspiration?. And from whoever Allâh holds back the light of His inspiration , you will not find for him a way.
How can you -Muslims- get to be divided in thought and in feeling, some in favour of and some against the hypocrites and you class injustice with wisdom and virtue, when Allah has already grouped them together under the. class – Infidels- for their common attributes and their qualities and actions which have earned Allah's hatred! Do you wish to guide those whom Allah has declined to guide to His path of righteousness! He whom Allah does not guide to His path of righteousness shall no one be able to guide thereto
Why are you divided in two groups concerning the hypocrites? Allah has driven them back into disbelief for what they did. Do you want to guide those who Allah has allowed to go astray? Anyone who Allah allows to go astray, you will never find a way out for him.
Why are you ˹believers˺ divided into two groups regarding the hypocrites while Allah allowed them to regress ˹to disbelief˺ because of their misdeeds? Do you wish to guide those left by Allah to stray? And whoever Allah leaves to stray, you will never find for them a way.
So what is the matter with you that you are two groups concerning the pretenders when Allah has thrown them back for what they have earned. Do you want to guide whom Allah has let go astray? And whom Allah has let go astray, you will not find a way for him.
Why are you thus divided concerning the hypocrites, when God has cast them off on account of their misdeeds? Would you guide those whom God has confounded? He whom God confounds you cannot guide
Why should you divide yourselves into two groups regarding hypocrites (among you)? GOD is the one who condemned them because of their own behavior. Do you want to guide those who are sent astray by GOD? Whomever GOD sends astray, you can never find a way to guide them.
How is it that you are double-minded and divided over the hypocrites, seeing that God Himself has disowned them because of their disobedience? Do you, perhaps, want to guide those whom God has let go astray? Whomever God leads astray, you [Messenger] will never find a way for them.
How is it that you are double-minded and divided over the hypocrites, seeing that God has disowned them because of their disobedience? Do you, perhaps, want to guide those whom God has let go astray? Whomever God leads astray, you [Messenger] will never find a way for them.
So, what is the matter with you? within the hypocrites two groups, and Allah casts them back with what they have earned? Do you want to guide those whom Allah has strayed? And whoever Allah astray, you will never find for him a pathway.
Why should you take both sides concerning hypocrites, wihle Allah has discarded them because of what they have earned? Do you want to guide someone whom Allah has forsaken to astray? For, who Allah has forsaken to astray, never shall you find a way for him
How could you be divided into two groups concerning the hypocrites, when God Himself has cast them off because of their guilt? Do you seek to guide those whom God has let go astray? For him whom God lets go astray you can never find any way.
How could you be of two minds about the hypocrites, seeing that Allah has disowned them because of their own guilt? Can you guide anyone against Allah's Law of Guidance? You can never find a way of enlightenment for those who violate the Divine Laws of Guidance: (Open mind, freedom from prejudice, arrogance, and blind following; use of the faculties of perception and reasoning (7:173), (7:179), (17:36), (27:80-81), (30:22), (37:113), (40:35), (56:79.
What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him
What is the matter with you that you are divided into two parties regarding the Hypocrites? And ALLAH has overthrown them because of what they earned. Desire ye to guide him whom ALLAH has caused to perish? And for him whom ALLAH causes to perish thou shalt not find a way
What is with you that you are [divided into] two groups concerning the hypocrites, when God Himself has cast them back for that which they have earned? Do you seek to guide those whom God has led astray? Whomsoever God leads astray, thou wilt not find a way for him
Why should you (O believers), be divided into two parties about the liars (and pretenders)? Allah has defeated them for their (evil) deeds. Would you guide those whom Allah has thrown out of the (Straight) Way? For he whom Allah has thrown out of the Way, you shall never find the Way for him
Why are you divided over the hypocrites, when God Himself cast them off due to their deeds? Do you seek to guide those whom God has led astray? For those whom God misguides, you will find no way for them.
What is the matter with you, divided into two factions regarding the hypocrites, when God Himself has overwhelmed them on account of what they did? Do you want to guide those whom God has led astray? Whomever God leads astray—you will never find for him a way
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What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance]
Why are you two parties about the hypocrites, when God has overturned them for what they earned? Do you wish to guide those whom God has led astray? And whoever God has led astray, you shall not find a way for him.
Why should ye be divided into two parties about the Hypocrites? God hath upset them for their (evil) deeds. Would ye guide those whom God hath thrown out of the Way? For those whom God hath thrown out of the Way, never shalt thou find the Way
Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way
وَدُّوا۟ لَوۡ تَكۡفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَاۤءࣰۖ فَلَا تَتَّخِذُوا۟ مِنۡهُمۡ أَوۡلِیَاۤءَ حَتَّىٰ یُهَاجِرُوا۟ فِی سَبِیلِ ٱللَّهِۚ فَإِن تَوَلَّوۡا۟ فَخُذُوهُمۡ وَٱقۡتُلُوهُمۡ حَیۡثُ وَجَدتُّمُوهُمۡۖ وَلَا تَتَّخِذُوا۟ مِنۡهُمۡ وَلِیࣰّا وَلَا نَصِیرًا ٨٩
They would dearly like you to reject faith, as they themselves have done, to be like them. So do not take them as allies until they migrate [to Medina] for God’s cause. If they turn [on you], then seize and kill them wherever you encounter them. Take none of them as an ally or supporter
They wish that if you disbelieve, as they disbelieve, you become alike. So you should not take friends from them, till they emigrate in the Way of Allah. But if they turn back (from Islam), seize them, kill them wherever you find them, and neither you take from them a friend nor a helper
Fain would they that ye disbelieved even as they have disbelieved, so that ye may be all alike. Wherefore take not friends from among them until they migrate for the sake of Allah; and if they turn away, then lay hold of them and slay them, wheresoever ye find them, and take not from among them a friend or a helper
They wish you to become disbelievers as they are, so that you should become like them. Therefore hold them not as friends until they go out of their homes in the way of God. If they do not, seize them wherever they are and do away with them. Do not make them your friends or allies
They wish you would deny the reality as they do so that you can be alike... So do not take them as friends until they abandon oppression and wrongdoing... If they turn away (as enemies), then seize them and kill them wherever you find them... Do not take them as friends and helpers.
They would like you to be kafir as they are kafir so that you will all be the same. Do not take any of them as friends until they have made hijra in the Way of Allah. But if they run away then seize them and kill them wherever you find them. Do not take any of them as either a friend or helper —
They are eager that you should disbelieve like they have disbelieved, so that you all become alike. So do not make friends [with anyone] from among them, until they migrate in the way of Allah. But if they turn their backs, seize them and kill them wherever you find them, and do not take from among them friends or helpers
They yearn that you should disbelieve just as they disbelieved so that you might be all alike. Do not, therefore, take from among them confidants and allies until they emigrate (to Madinah and join you) in God’s cause. But if they turn away (from this call and continue their hostility against you), seize them and kill them wherever you find them; and do not take to yourselves any of them as confidant, nor as helper
They would like you to reject the faith as they have done themselves, that you may be all alike; therefore, make no friends with them until they emigrate in the cause of Allah. But if they turn back (to hostility), then capture them and kill them wherever you find them, and do not take anyone of them as a friend or as a helper
They wish that you should disbelieve as they disbelieve, and then you would be equal; therefore take not to yourselves friends of them, until they emigrate in the way of God; then, if they turn their backs, take them, and slay them wherever you find them; take not to yourselves any one of them as friend or helpe
They want you to disbelieve as they disbelieved so you are equal, so do not take supporters from them until they migrate in God's way. If they turn back (to disbelief and fight you) then take them and kill them wherever you find them. And do not take any protector or helper from them.
The hypocrites hope to see you join them in disbelief. Do not accept their friendship until they show their sincerity by leaving their homes [and belongings] behind and migrate to participate in the cause of God. Fight them all the way to death, when they challenge you, and do not take them as friends nor allies
They only wish that you would not believe, like them, so that you would be on the same level as them. But do not take friends from their ranks until they go the way of God. But if they turn renegades, seize them and slay them wherever you find them, and take no allies from their ranks
They would love to see youpl deny just as they themselves have denied, so that you would become equal. So take no allies from them until they emigrate in the way of Allah. But if they turn away, then seize them and kill them wherever you may find them, and do not take from among them any ally or supporter.
They would fain that ye misbelieve as they misbelieve, that ye might be alike; take ye not patrons from among them until they too flee in God's way; but if they turn their backs, then seize them and kill them wheresoever ye find them, and take from them neither patron nor help,
They wish that you too should turn disbelievers the way they did, so that you all may become equal - so do not befriend any of them until they forsake their homes and families in Allah’s cause; then if they turn back, seize them and kill them wherever you find them; and do not take any of them as a friend nor as a supporter
They wish if you would disbelieve as they have disbelieved so that you become equal. Therefore take not from them any allies until they migrate in the way of Allah. But if they turn away, then seize them and kill them wherever you find them and do not take from them any ally or any helper.
They desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of God; and if they turn back from the faith, take them, and kill them where-ever ye find them; and take no friend from among them, nor any helper
They desire that you disbelieve as they disbelieve, that you might be alike; take you not friends from among them until they too flee in Allah´s way; but if they return to enmity, then seize them and kill them wherever you find them, and take from
They wish that you would disbelieve as they disbelieve, and then you would be equal. Therefore, do not take a guide from them until they emigrate in the way of Allah. Then, if they turn back take them and kill them wherever you find them. Do not take them for guides or helpers
They desire that ye should be infidels as they are infidels, and that ye should be alike. Take therefore none of them for friends, till they have fled their homes for the cause of God. If they turn back, then seize them, and slay them wherever ye find them; but take none of them as friends or helpers
They wished that you deny Faith (in Al-Kitab) as they have rejected, so you (all) become equal (in position). So do not take from them auliya till they migrate in the Way of Allah. But if they turn back (to the infidels) catch them and slay them wherever you found them. And do not take from amongst them as wali or naseer
They wished for you to be ungrateful as they were ungrateful so you become equals. So take not to yourselves protectors from them until they emigrate in the way of God. Then, if they turned away, then, take them and kill them wherever you found them. And take not to yourselves from them either a protector or a helper,
(The hypocrites) would like to see you disbelieve as they have disbelieved, so that you would be like them. Do not choose them as allies until they act in the way of Allah. If they regress [becoming combatants], you must capture and execute them wherever you find them. Do not take allies or helpers from among them.
Their real wish is to see that you become a disbeliever, as they themselves have disbelieved, so that you may become exactly like them. So you should not take friends from their ranks unless they immigrate in the way of Allah; and if they do not, seize them and kill them wherever you find them, and do not take any of them as protectors or helpers
They wish that you should disbelieve just as they disbelieved so that you may all be alike. Do not, therefore, take from them allies until they emigrate in the way of Allah, but if they turn their backs (on emigration), seize them and slay them wherever you come upon them. Take none of them for your ally or helper
They long that you should disbelieve as they have disbelieved so that you might be on the same level; so take not from among them friends until they flee (their homes) in Allah’s way. Then if they turn back (to hostility), seize them and kill them wherever you find them, and take no friend nor helper from among them
The (hypocrites) like (that) you too should not believe as they do not believe, then you all would become equal. There fore do not take friends from among them till they migrate in the way of Allah, but if they turn back then catch them and kill them wherever you find them and do not take a friend or a helper from among them,
They desire that you should suppress the Truth as they have suppressed it, so that you become all alike. Take not from among them friends, then, until they move out in Allah's Path. Then if they turn back, seize them and kill them wherever you find them.hAnd take not, from among them, anyone, either as a close friend or to help you out in any matter
They (the hypocrites) wish that you should also disbelieve as they have disbelieved so that you all might become alike. So do not make friends with (any of) them until they emigrate in the way of Allah (in order to prove their sincerity and truthfulness). Then, if they turn away (and start war against you), seize them and kill them wherever you find them (during the war), and take not (any of) them either for a friend or for a helper
They hope that you would reject as they rejected, then you would be the same. Do not take any of them as allies until they emigrate in the cause of God. If they turn away, then take them and kill them where you find them; and do not take from them any ally or supporter
They hope that you will reject as they have rejected, then you will be the same. Do not take any of them as allies until they emigrate in the cause of God. If they turn away, then take them and kill them wherever you find them; and do not take from them any ally or supporter.
They hope that you will reject as they have rejected, then you will be the same. Do not take any of them as allies until they emigrate in the cause of God. If they turn away, then take them and kill them wherever you find them; and do not take from them any ally or supporter.
They wished/loved if you disbelieve, as they disbelieved, so you become equal/alike. So do not take from them allies , until they emigrate in God's sake, so if they turned away, so take/punish them and fight/kill them, where/when you found them, and do not take from them an ally , and nor a supporter/savior
They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them for your ally or giver of succour
They would like you to disbelieve as they have disbelieved; then you would be equal. So do not take for yourselves patrons from them until they emigrate in the way of Allah. Yet in case they turn away, then take them and kill them where you find them; and do not take to yourselves from among them a constant patron or a ready vindicator
They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them
They wish you to become unbelievers as they themselves are. Do not establish friendship with them until they have abandoned their homes for the cause of God. If they betray you, seize them and slay them wherever you find them. Do not establish friendship with them or seek their hel
They wish that you should disbelieve, as they have disbelieved, and thus you become all alike. So, do not take friends from among them unless they migrate in the way of Allah. Then, if they turn away, seize them, and kill them wherever you find them, and do not take from among them a friend or helper
They wish you would renounce your faith as they have renounced theirs, then you become equal. Therefore, choose not friends (or allies) from them till they emigrate for (serving) the cause of Allâh. However, if they turn against you, seize them, slay them wherever you encounter them (in battle), and take neither friend nor helper from among them.
The hypocrites wish that you would reject faith just like they have. Then, you will (descend down to their level and) be equal to them. Therefore, do not choose them as friends unless they (emigrate and) leave their homes in the path of Allah. If they revert (to open hostility), then seize and slay them wherever you see them. Do not take them as friends or protectors, nor as helpers
They wish you would renounce your faith as they have renounced theirs so that you may be all alike. Now, therefore, make no friendship with them until they emigrate in the cause of Allâh. However, if they turn back to (hostility), then seize them and slay them wherever you encounter them (in the battlefield), and take neither friend nor helper from among them,
They wished you would desert faith in favour of disbelief and be infidel as they are so that you be both alike. Therefore, do not make a friendly intimacy with them until they have emigrated as purposed by Allah and be resolved to fight in His cause. Should they turn a deaf ear, then beset them on all sides. and kill them wherever you find them and join none of them in intimacy nor lean upon any of them to afford you help
They would love to see all of you disbelieve as they have disbelieved, so that you become equal. Don’t ally yourselves to any of them until they migrate for the sake of Allah. If they turn away, seize them and slay them wherever you find them, and take none of them as an ally or a helper
They wish you would disbelieve as they have disbelieved, so you may all be alike. So do not take them as allies unless they emigrate in the cause of Allah. But if they turn away, then seize them and kill them wherever you find them, and do not take any of them as allies or helpers,
They want you to reject (the truth) like they rejected it so that you would be equal, so do not take allies from them until they migrate in the way of Allah, and if they turn away, then seize them and kill them wherever you apprehend them and do not take from them a protector nor helper.
They would have you disbelieve as they themselves have disbelieved, so that you may be all alike. Do not befriend them until they have fled their homes in God‘s cause. If they desert you, seize them and slay them wherever you find them. Look for neither friend nor helper among them
They wish that you disbelieve as they have disbelieved, then you become equal. Do not consider them friends, unless they mobilize along with you in the cause of GOD. If they turn against you, you shall fight them, and you may kill them when you encounter them in war. You shall not accept them as friends, or allies.
They would love to see you deny the truth just as they have denied it, so you will all be the same. Do not take them as allies until they migrate for God's cause. But if they turn on you with open hostility, then seize them and kill them wherever you may find them. Do not take any of them as your allies or supporters.
They would love to see you deny the truth just as they have denied it, so you will all be the same. Do not take them as allies until they migrate for God’s cause. But if they turn on you with open hostility, then seize them and kill them wherever you may find them. Do not take any of them as your allies or supporters.
They wish you disbelieved as they disbelieved, so you be alike. So, do not take among them guardians until they emigrate in Allah’s pathway. So, if they turn away, so take them and kill them wherever you may find them; and do not take from them as guardian nor victory supporter.
They wish that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore do not take from among them friends until they migrate in Allah's way. But if they turn back (to infidelity) , then seize them and slay them wherever you find them, and do not take from among them a friend or a helper
They would love to see you disbelieve as they themselves disbelieve, so that you may be all alike. Do not, therefore, take them for your allies, until they migrate for God's cause. If they turn against you, then seize them and kill them wherever you may find them. Do not take any of them for your ally or supporter.
These hypocrites wish that you reject Belief and become like them. Do not consider them friends unless they practically demonstrate that they have changed, and move along with you in the Way of Allah. But if they persist in their behavior of being with you in word, and against you in action, they are more dangerous than your open enemies. Then subdue them regardless of which group they belong to, and choose no friend or helper from among them
They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah's way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper
They wish that you should disbelieve as they have disbelieved, so that you may become alike. Take not, therefore, friends from among them, until they emigrate in the way of ALLAH. And if they turn away, then seize them and kill them wherever you find them; and take no friend nor helper from among them
They wish that you should disbelieve, even as they disbelieve, that you may be on a level with them. So take them not as protectors till they migrate in the way of God. But if they turn their backs, then seize them and slay them wherever you find them, and take no protector or helper from among them
They only wish that you should reject Faith, as they do, and therefore become like them: But do not take friends from their groups until they flee, to the way of Allah (away from what is forbidden). But if they become those who deny (Faith), catch them (by force) and kill them wherever you find them; And do not take friends or helpers from their groups—
They wish you to disbelieve as they disbelieve, so you become equal. So, take not from among them allies until they emigrate in God’s path. If they turn away, capture and execute them wherever you find them; and take no ally or helper from among them.
They would love to see you disbelieve, just as they disbelieve, so you would become equal. So do not befriend any of them, unless they emigrate in the way of God. If they turn away, seize them and execute them wherever you may find them; and do not take from among them allies or supporters
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They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah . But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper
They wish that you should disbelieve as they disbelieve, so you would be alike; so do not take patrons from them until they emigrate in the way of God; and if they turn away, then seize them and kill them wherever you find them, and take from them neither patron nor helper,
They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of God (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;
They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;
إِلَّا ٱلَّذِینَ یَصِلُونَ إِلَىٰ قَوۡمِۭ بَیۡنَكُمۡ وَبَیۡنَهُم مِّیثَـٰقٌ أَوۡ جَاۤءُوكُمۡ حَصِرَتۡ صُدُورُهُمۡ أَن یُقَـٰتِلُوكُمۡ أَوۡ یُقَـٰتِلُوا۟ قَوۡمَهُمۡۚ وَلَوۡ شَاۤءَ ٱللَّهُ لَسَلَّطَهُمۡ عَلَیۡكُمۡ فَلَقَـٰتَلُوكُمۡۚ فَإِنِ ٱعۡتَزَلُوكُمۡ فَلَمۡ یُقَـٰتِلُوكُمۡ وَأَلۡقَوۡا۟ إِلَیۡكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمۡ عَلَیۡهِمۡ سَبِیلࣰا ٩٠
But as for those who seek refuge with people with whom you have a treaty, or who come over to you because their hearts shrink from fighting against you or against their own people, God could have given them power over you, and they would have fought you. So if they withdraw and do not fight you, and offer you peace, then God gives you no way against them
except those who join a group, between you and between them there is a treaty of peace, or those who come to you restraining their hearts that they fight you or they fight their own people. Had Allah willed, He would have given them power over you, and they would have fought you. So if they withdraw from you, don’t fight against you, and offer you peace, then Allah has not made for you a way (to fight) against them.
Excepting those who join a people between whom and you there is a bond or who come to you with their breasts straitened that they should fight you or fight their own people. And had Allah so willed, He would have surely set them upon you. If then they withdraw from you, and fight not against you and offer you peace, then Allah openoth not for you against them a way
Except those who take refuge with a people allied to you, or those who, weary of fighting you or their people, come over to you. If God had so willed He would surely have given them power over you, and they would have fought you. If they keep aloof and do not fight, and offer peace, God has left you no reason to fight them
Except for those who take refuge with a community with whom you have a treaty, or who come to you with their hearts strained because they do not wish to fight you or their own people... If Allah had willed, He would set them upon you and they would have fought you... So if they leave you alone, do not fight you and offer you peace, then Allah does not allow you to harm them.
except for those who seek shelter with people with whom you have a treaty, or who come to you greatly perturbed at the prospect of fighting either you or their own people. If Allah had willed, He could have given them the upper hand over you and then they would have fought you. If they keep away from you and do not fight you and submit to you, Allah has not given you any way against such people.
excepting those who join a people between whom and you there is a treaty, or such as come to you with hearts reluctant to fight you or to fight their own people. Had Allah wished, He would have imposed them upon you, and then they would have surely fought you. So if they keep out of your way and do not fight you, and offer you peace, then Allah does not allow you any course [of action] against them
Except those who seek refuge in a people between whom and you there is a treaty (of peace or alliance), or (those who) come to you with hearts shrinking from fighting against you as well as fighting against their own people. Had God willed, He would certainly have given them power over you and they would have fought against you. If they withdraw from you and do not fight against you, and offer you peace, then God allows you no way (to war) against them
Different, however, is the case of those who join a people with whom you have a pact, or of those who come over to you whilst their hearts are constricted from fighting against you or fighting against their (own) people. If Allah had so willed He would have given them power over you, then they certainly would have fought against you. Hence if they leave you alone and do not fight against you but make you an offer of peace then Allah allows you no way (of fighting) against them
except those that betake themselves to a people who are joined with you by a compact, or come to you with breasts constricted from fighting with you or fighting their people. Had God willed, He would have given them authority over you, and then certainly they would have fought you. If they withdraw from you, and do not fight you, and offer you peace, then God assigns not any way to you against them
Except those who join a group that there is an agreement between you and them, or those who come to you with their chests/minds holding them back from fighting you or fighting their people. If God wanted, He would have given them power over you and they would have fought you, so if they kept away from you and did not fight you and offered you peace, then God did not make any way for you against them (and you should make peace with them).
Exempted are those who join the people with whom you have already signed a peace treaty as well as those who pledge not to fight with you nor their own people. If God had willed, He would have given them an upper hand against you. therefore, if they leave you alone, do not engage in animosity with you and extend their hands in peace to you, then God does not give you the permission to fight with them
Except those who join a group with whom there is a treaty of peace, or those who approach you with hearts restraining them from fighting you and from fighting their own people. If God so pleased, He could have given them power over you, and they would have fought you. Therefore, if they withdraw from you, and do not fight you, and send you peace, then God has opened no way for you to war against them
Except those who are related to a people between youpl and whom is a pledge, or those who come to you with their hearts constrained from combating you or combating their own people. And had Allah willed, He would have given them authority over you and they would surely have combated you. So if they withdraw from youpl and combat not against you and offer you peace, then Allah has opened no way for you against them.
save those who reach a people betwixt whom and you is an alliance - or who come to you while their bosoms prevent them from fighting you or fighting their own people. But had God pleased He would have given you dominion over them, and they would surely have fought you. But if they retire from you and do not fight you, and offer you peace,- then God hath given you no way against them
Except those who are related to the people between whom and you is a treaty, or who come to you with their hearts no longer having the will to fight you or to fight their own people; had Allah willed, He would certainly have given them power over you so that they would have surely fought you; then if they avoid you and do not wage war against you and make an offer of peace - then Allah has not kept for you a way against them
Except those who have ties to a people between whom and you there is a pact of peace or when they come to you, their bosoms felt constricted to fight you or fight their own people. But if Allah had so willed, He will surely have set them over you and then they would have surely fought you. So if they keep aloof from you and have not fought you and offer the peace to you, then Allah has made for you no way against them.
except those who go unto a people who are in alliance with you, or those who come unto you, their hearts forbidding them either to fight against you, or to fight against their own people. And if God pleased He would have permitted them to have prevailed against you, and they would have fought against you. But if they depart from you, and fight not against you, and offer you peace, God doth not allow you to take or kill of them
Save those who join (or take refuge among) a people betwixt whom and you is an alliance, or those who come to you because their heart forbid them from fighting you or fighting their own people. But had Allah pleased He could have given them power over yo
except those who join to a nation in which there is between you and them a treaty, or they come to you with their chests constricted from fighting you or fighting their nation. Had Allah willed, He would have given them power over you, and then they would have certainly fought you. Therefore, if they keep away from you and do not fight you, offering you peace, then Allah does not make any way for you against them
Except those who shall seek and asylum among your allies, and those who come over to you - their hearts forbidding them to make war on you, or to make war on their own people. Had God pleased, he would have given them power against you, and they would have made war upon you! But, if they depart from you, and make not war against you and offer you peace, the God alloweth you no occasion against them
except those who reach (and join) a nation — between you and between them (there is) a treaty (of peace, and non-interference); or they came to you: their breasts constricted and restrained — that they (may ever) fight you or fight against their own nation. And if Allah had desired He would have imposed them over you, so surely they would have fought against you. So if they avoided you then they fought against you not and they did send to you (an offer of) peace — then Allah has not opened to you against them a ground (for aggression)
but those who reach out to a folk who between you and between them is a solemn promise or when they drew near to you, their breasts were reluctant that they fight you or they fight their folk? And if God willed, He would have given them authority over you and they would have fought you. So if they withdrew from you and fight not against you and gave a proposal of surrender to you, then, God has not assigned any way for you against them.
Exceptions are those who seek refuge with a people bound to you by a treaty and those who come to you out of conviction against making war on you or their relatives. If Allah had willed, He could have empowered them over you so that they surely would have fought you. If they leave you alone and do not wage war against you and offer you peace, Allah does not allow you to harm them.
The exception to this is for those who take refuge with your allies or come over to you because their hearts restrain them both from fighting against you and from fighting against their own people. If Allah had wanted, He would have given them power over you and they might easily have fought against you; therefore, if they withdraw from you and cease their hostility and offer you peace, in that case Allah has not granted you permission to fight against them
unless it be such of them who seek refuge with a people who are joined with you by a covenant, or those who come to you because their hearts shrink from fighting either against you or against their own people. Had Allah so willed, He would certainly have given them power over you and they would have fought against you. If they leave you alone and do not fight against you and offer you peace,, then Allah does not permit you to harm them
Except those who join a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people. And if Allah had pleased, He would have given them power over you, so that they would have fought you. So if they withdraw from you and fight you not and offer you peace, then Allah allows you no way against them
except those, who get closely associated to people, between whom and you is a treaty or who come to you (with) their hearts stopping them from fighting you or fighting their own people. And had Allah willed He could have given them authority over you then they would have fought you. Therefore if they withdraw from you and do not fight with you and offer you peace, then Allah has not given to you a way against them (to fight).
Except those who join a people between whom and you there is a treaty, or who come to you with their minds averse to fighting you or fighting their own people. And had Allah willed, He would have empowered them to fight you. So if they withdraw from you and fight with you not, and offer you peace, then Allah has opened no way for you to act against them
But (do not fight) those who have allied with a people that between you and them there is a (peace) treaty, or who (losing heart) come to you in such a state that their breasts are afflicted (with this obsession) whether they should fight you or their own people. If Allah had so willed, He (strengthening their hearts) would have given them supremacy over you. Then they would certainly have fought you. So if they keep away from you and do not fight you and send you (a message) for peace, then (in the interest of peace) Allah has left no way open for you (to launch any aggression) against them
Except for those who reach a people between whom you have a covenant, or if they come to you with a reluctance in their chests to fight you or to fight their own people. Had God willed He would have given them strength and they would have fought you. But if they retire from you, and did not fight you, and they offer you peace; then God does not make for you a way against them
Except for those who reach a people with whom you have a covenant, or if they come to you with a reluctance in their chests to fight you or to fight their own people. Had God willed He would have given them strength and they would have fought you. But if they retire from you, and do not fight you, and they offer you peace; then God does not make for you a path against them.
Except for those who reach a people with whom you have a covenant, or if they come to you with a reluctance in their chests to fight you or to fight their own people. Had God willed He would have given them strength and they would have fought you. But if they retire from you, and do not fight you, and they offer you peace; then God does not make for you a path against them.
Except those who reach to (a) nation between you and between them (is) a) covenant (treaty), or they came to you, their chests (are) restricted/depressed , that they fight/kill you, or they fight/kill their nation, and if God wanted/willed, He would have empowered them on you, so they would have fought/killed you (P), so if they separated/isolated themselves from you , so they did not fight/kill you, and they threw (offered) to you the peace/surrender , so God did not make for you on them a path/means
unless it be such [of them] as have ties with people to whom you yourselves are bound by a covenant, or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk - although, if God had willed to make them stronger than you, they would certainly have made war on you. Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them
Except the ones who are related to a people between whom and you is a compact, or come to you with their breasts beleaguered from fighting you or fighting their people. And if Allah had (so) decided, He would indeed have given them authority over you; then they would indeed have fought you. So, in case they keep apart from you; (and) so did not fight you, and offer (Literally: cast forth) you submissiveness, then in no way does Allah allow (Literally: in no way makes any way for you) you a way against them
Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them
except with those who attach themselves to your allies or come to you with no desire to fight you or their own people. God could have given them power to fight you. Thus, if they retreat, stop fighting and come forward expressing faith in Islam God will not allow you to fight them
Except those who join a group between whom and you there is a treaty, or who come to you with their hearts feeling discomfort in fighting either against you or against their own people. If Allah had so willed, He would have given them power over you, then they would have fought you — so, if they stay away from you, and do not fight you and offer you peace, then Allah has not given you any authority against them
Except for those who are allies of a people you are bound with in a peace treaty, or those who come to you with no desire to fight against you, or their own people. Had Allâh willed, He would have empowered them to fight you. So, if they hold aloof from you, refrain from fighting against you, and come out for peace, then Allâh gives you no reason to fight against them.
Except for those (hypocrites) who find refuge with a nation with whom you have a treaty! Or unless they come to you such that their hearts cringe and neither allow them to fight you, nor their own people. Had Allah willed, He would have given them power over you, and they would have fought you. Therefore, if they stay aloof and do not fight you, or if they make overtures of peace, then Allah has given you no reason to commit aggression against them
Except for those who are allies of a people you are bound with in a peace treaty or those who come to you with no intention of fighting either you or their own people. Had Allâh willed, He would have empowered them to fight you. So, if they hold aloof from you, refrain from fighting against you and come out for peace, then Allâh does not allow you to fight against them.
But exempt from aforesaid prescriptive right are those of them -the hypocrites- who take refuge with or are related to a people with whom you are bound by a covenant relating to peace, truce, alliance or the like or -those of them- who are perplexed by reason of their kinship to your opponents; they do not have the heart to fight on your side against their people nor to side with their people-against you. Had Allah willed, He, would have instigated them against you, and then they would have waged war against you. Therefore, if they are disposed to let you alone, proceed no further and offer you peace, then leave them alone; Allah does not commit you to any line of action against them
except for those who are related to a people with whom you have a treaty, or who come over to you because their hearts are wary of fighting you or of fighting their own people. Had Allah wished, He would have given them power over you, so they would have fought you. If they withdraw and do not fight you but make you an offer of peace, then Allah gives you no excuse to fight against them.
except those who are allies of a people you are bound with in a treaty or those wholeheartedly opposed to fighting either you or their own people. If Allah had willed, He would have empowered them to fight you. So if they refrain from fighting you and offer you peace, then Allah does not permit you to harm them.
Except those who are connected to people with whom you have a treaty or come to you with no inclination of fighting you or fighting their people, and if Allah wanted He would have given them power over you and they would have fought you. So if they leave you alone and do not fight you and offer peace to you, then Allah does not give you a way against them.
except those who seek refuge with your allies or come over to you because their hearts forbid them to fight against you or against their own people. Had God pleased, He would have given them power over you, so that they would have taken arms against you. Therefore, if they keep away from you and cease their hostility and offer you peace, God bids you not to harm them
Exempted are those who join people with whom you have signed a peace treaty, and those who come to you wishing not to fight you, nor fight their relatives. Had GOD willed, He could have permitted them to fight against you. Therefore, if they leave you alone, refrain from fighting you, and offer you peace, then GOD gives you no excuse to fight them.
Some seek refuge with people with whom you are bound by a treaty, or they come over to you because their consciences forbid them to go to war against you or against their own people. Had God willed, He would have given them power over you, and they would have fought you. So if they withdraw and do not fight you, and offer you peace, God does not allow you to harm them.
Some seek refuge with people with whom you are bound by a treaty, or they come over to you because their consciences forbid them to go to war against you or against their own people. Had God willed, He would have given them power over you, and they would have fought you, so if they withdraw and do not fight you and offer you peace, God does not allow you to harm them.
Except those who join a kinfolk between you and them a charter, or who come to you and their chests restrict that to fight you or fight their kinfolk. And if Allah willed, He would empower them over you, so they would have fought you. So, if they isolate you, so they do not fight you, and throw the peace to you, so Allah did not set up for you against them, any pathway.
Except those (hypocrites) who join a people between whom and you is a covenant, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had plessed, He would have given them power over you. So taht they should have certainly fought you. Therefore if they withdraw from you and do not fight you and offer you peace, then Allah allows you no way (to fight) against them
Except in the case of those of them who have ties with people to whom you yourselves are bound by a covenant, or those who come to you because their hearts shrink from the thought of fighting you or fighting their own people. Had God so willed, He would have given them power over you, and they would have fought you. Therefore, if they leave you alone, and do not make war on you, and offer you peace, God has given you no way against them.
Fight not the hypocrites who join a people with whom you have signed a peace treaty. And fight not those who come to you wishing not to fight you or their believing relatives. Had Allah willed they could have fought against you. Therefore, if they leave you alone, and offer you peace, Allah has opened no way for you but the way of peace. Your prime duty remains the establishment and defense of the Divine Order in which there is no room for revenge (24:22)
Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them
Except those who are connected with a people between whom and you there is a pact, or those who come to you, while their hearts shrink from fighting you or fighting their own people. And if ALLAH had so pleased, HE could have given them power against you, then they would have surely fought you. So, if they keep aloof from you and fight you not, and make you an offer of peace, then ALLAH has allowed you no way of aggression against them
save those who seek refuge with a people with whom you have a covenant, or those who come to you with hearts reluctant to fight you, or to fight their own people. Had God willed, He could have given them authority over you, and then surely they would have fought you. So if they withdraw from you, and do not fight you, and offer peace, God allows you no way against them
Except those who join a group that has an understanding (of peace) with you, or those who approach you with their hearts not willing to fight you and also not willing to fight their own people. If Allah had pleased, He could have given them power over you, and they would have fought you therefore if they withdraw from you, but fight you not, and (they also) send you (assurances of) peace, then Allah has opened no way for you (to war against them)
Except for those who take refuge with a people with whom you have a treaty, or those who come to you, their hearts unwilling to fight you or their people. Had God willed, He could’ve given them power over you, and they would’ve fought you. But if they withdraw from you, don’t fight you, and offer you peace, God gives you no grounds against them.
Except those who join people with whom you have a treaty, or those who come to you reluctant to fight you or fight their own people. Had God willed, He would have given them power over you, and they would have fought you. If they withdraw from you, and do not fight you, and offer you peace, then God assigns no excuse for you against them
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Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them
Except those who reach people between whom and you is an alliance or who come to you while their breasts prevent them from fighting you or fighting their own people. And if God had pleased surely, He would have given them authority over you, and they would surely have fought you. But if they withdraw from you and do not fight you and offer you the peace, then God has given you no way against them.
Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then God Hath opened no way for you (to war against them)
Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them)
سَتَجِدُونَ ءَاخَرِینَ یُرِیدُونَ أَن یَأۡمَنُوكُمۡ وَیَأۡمَنُوا۟ قَوۡمَهُمۡ كُلَّ مَا رُدُّوۤا۟ إِلَى ٱلۡفِتۡنَةِ أُرۡكِسُوا۟ فِیهَاۚ فَإِن لَّمۡ یَعۡتَزِلُوكُمۡ وَیُلۡقُوۤا۟ إِلَیۡكُمُ ٱلسَّلَمَ وَیَكُفُّوۤا۟ أَیۡدِیَهُمۡ فَخُذُوهُمۡ وَٱقۡتُلُوهُمۡ حَیۡثُ ثَقِفۡتُمُوهُمۡۚ وَأُو۟لَـٰۤىِٕكُمۡ جَعَلۡنَا لَكُمۡ عَلَیۡهِمۡ سُلۡطَـٰنࣰا مُّبِینࣰا ٩١
You will find others who wish to be safe from you, and from their own people, but whenever they are back in a situation where they are tempted [to fight you], they succumb to it. So if they neither withdraw, nor offer you peace, nor restrain themselves from fighting you, seize and kill them wherever you encounter them: We give you clear authority against such people
You will find others (hypocrites) who wish that they be secure from you and they be secure from their people. Whenever they return to a mischief, they plunge into it. So if they don’t withdraw from you, nor offer you peace, nor they restrain their hands, then seize them and kill them wherever you find them. Those people, We have made for you against them a clear sanction.
Surely ye will find others desiring, that they may be secure from you and may be secure from their people; and yet so oft as they are brought back into the temptation, they revert thereto. Wherefore if they withdraw not from you, nor offer you peace, nor restrain their hands, lay hold of them and slay them wheresoever ye find them. These: against them We have given you a clear warranty
You will also find persons who, while wishing to live in peace with you as well as with their own people, turn to civil war the moment they are called to it. If they do not keep away from you, nor offer you peace nor restrain their hands, seize them and kill them wherever they are. We have given you a clear sanction against them
On the other hand, you will find that some want security from you and their own people... Every time they encounter a situation that is a cause for trial, they are taken aback... So if they do not stay away from you, offer you peace, and restrain their hands from you, then seize them and kill them wherever you catch them... And those, We have given you clear power over them.
You will find others who desire to be safe from you and safe from their own people. Each time they are returned to fitna they are overwhelmed by it. If they do not keep away from you or submit to you or refrain from fighting, seize them and kill them wherever you find them. Over such people We have given you clear authority.
You will find others desiring to be secure from you, and secure from their own people; yet whenever they are called back to polytheism, they relapse into it. So if they do not keep out of your way, nor offer you peace, nor keep their hands off [from fighting], then seize them and kill them wherever you confront them, and it is such against whom We have given you a clear sanction
You will find others who wish to be secure from you (by signing treaty with you) and to be secure from their people (by breaking their treaty with you and joining them): every time they are called back to conspiracy and hostility against you, they plunge into it headlong. Hence, if they do not withdraw from you, nor offer you peace, nor restrain their hands (from hurting you), then seize them and kill them wherever you come upon them. It is against such that We have given you a clear sanction
You will find others (among these hypocrites) who desire to be secure from you as well as safe from their own people. But whenever they are made to have a recourse to hostility (towards the Muslims) they fall headlong into it (as if under compulsion). Therefore if they do not leave you alone, nor make an offer of peace to you nor withhold their hands (from being hostile), then capture them and kill them wherever you find them. And it is these against whom We have given you absolute authority
You will find others desiring to be secure from you, and secure from their people, yet whenever they are returned to temptation, they are overthrown in it. If they withdraw not from you, and offer you peace, and restrain their hands, take them, and slay them wherever you come on them; against them We have given you a clear authority
You are going to find others who want to be safe from you and be safe from their people, but every time they are returned to temptation, they fall into it. So, if they do not keep away and do not offer peace and do not hold back their hands, then take them and kill them wherever you find them, and they are the ones whom We gave you a clear reason against them.
You will realize that some of them would like to please you as well as your enemies [and consequently will engage in any mischief when the opportunity knocks.] If such people do not stop animosity against you nor pledge peace nor stop fighting with you, then they deserve the capital punishment as God has authorized you
Others you will find who wish to gain your confidence, as well as some from their people. But every time they are sent back to temptation, they succumb to it. If they do not withdraw from you, nor give you guarantees of peace, nor restrain their hands, then seize them and slay them wherever you find them. In their case, We have provided you with a clear argument against them
Youpl will find others who want to be secure from you and secure from their own people—whenever they are turned back to temptation, they are made to regress in it. So if they do not withdraw from you and offer you peace and restrain their hands, then seize them and kill them wherever you find them. And those ones—We have given you, regarding them, an evident authorization.
Ye will find others who seek for quarter from you, and quarter from their own people; whenever they return to sedition they shall be overturned therein: but if they retire not from you, nor offer you peace, nor restrain their hands, then seize them and kill them wheresoever ye find them;- over these we have made for you manifest power
You will now find others who desire that they should be safe from you and also safe from their own people; whenever their people turn them towards war, they fall headlong into it; so if they do not avoid (confronting) you nor submit an offer of peace nor restrain their hands, seize them and kill them wherever you find them; and they are the ones against whom We have given you clear authority
You will find others who want to be safe from you and be safe from their own people but whenever they are turned back to the dissension, they get bogged down in it. So if they do not keep aloof from you and do not offer you the peace and do not hold their hands back, then seize them and kill them wherever you find them. And it is those over whom We have given you an authority most evident.
Ye shall find others who are desirous to enter into a confidence with you, and at the same time to preserve a confidence with their own people: So often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace, and restrain their hands from warring against you, take them and kill them wheresoever ye find them; over these have we granted you a manifest power
Thee will find others who seek for security from you, and security from their own people; whenever they obtain it, they are tempted back to hostility: but if they retire not from you, nor offer you (guaranteed) peace, nor restrain their hands, then seize
You will find others desiring to be secure from you, and secure from their own nation. Whenever they are called back to sedition, they plunge into it. If they do not keep away from you and offer you peace, and restrain their hands, take them and kill them wherever you find them. Those, over them, We give you clear authority
Ye will find others who seek to gain your confidence as well as that of their own people: So oft as they return to sedition, they shall be overthrown in it: But if they leave you not, nor propose terms or peace to you nor withhold their hands, then seize them, and slay them, wherever ye find them. Over these have we given you undoubted power
Soon you find others who desire that they may have peace and security from you as well as they may get peace and security from their own nation. Every (time) to what test (and temptation) they were sent back, they became caught in it. So if they have not avoided you, and have not sent you (a message or offer of) peace and have not restrained their hands — then catch them and slay them wherever you found them. And (for) those people: We have sanctioned for you, against them, a clear warrant (to initiate Qital and annihilate them in battle)
You will find others who want that they be safe from you and that they be safe from their folk. Whenever they were returned to temptation, they were overthrown in it. So if they withdraw not from you, nor give a proposal of surrender to you and limit not their hands, then, take them and kill them wherever you came upon them. And those, We made for you a clear authority against them.
You will find others who want to be safe from you and from their own relatives. Every time they are met with temptation, they yield to it. If they do not stop fighting you and offer you peace, restraining their hands, you must capture and execute them wherever you find them. In their case, We have provided you authority over them.
You will find other hypocrites who wish to be safe from you as well as from their own people; but who would plunge into mischief whenever they get an opportunity. Therefore if they do not keep distance from you and neither offer you peace, nor cease their hostilities against you, you may seize them and kill them wherever you find them, against such people We give you absolute authority
You will also find others who wish to be secure from you, and secure from their people, but who, whenever they have any opportunity to cause mischief, plunge into it headlong. If such people neither leave you alone nor offer you peace nor restrain their hands from hurting you, then seize them and slay them wherever you come upon them. It is against these that We have granted you a clear sanction
You will find others who desire to be secure from you and secure from their own people. Whenever they are made to return to hostility, they are plunged into it. So if they withdraw not from you, nor offer you peace and restrain their hands, then seize them and kill them wherever you find them. And against these We have given you a clear authority
You will find others who intend that they should be at peace with you and at peace with their own people, (but) whenever they are turned back to the temptation they fall into it, so if they do not withdraw from you and (do not) offer you peace nor hold back their hands, then catch them and kill them wherever you find them, and those are the persons against whom We have given you clear authority (for such action).
You will find others who desire that they should be safe from you and safe from their own people. Whenever they are put to the test, they readily yield to temptations therein. So if they do not withdraw from you, offer you peace and restrain their hands, then seize them and kill them wherever you get hold of them. And against these We have given you a clear authority
Now you will find another category of people who desire to remain free of any threat from you (by hypocritically pretending to believe), and (also) live in peace from their own community (by siding with disbelievers secretly. But their true state is this that) whenever they are turned to mischief (and wickedness against Muslims), they plunge (headlong) into it. So if they do not give up (fighting against you, nor) send you any (message for) peace, (nor) hold their hands off (their disruptive activities), then seize (and capture) them and kill them wherever you find them. And it is they against whom We have granted you unrestricted authority
You will find others who want to be safe amongst you and safe amongst their own people. Every time they are returned to the test, they fall back in it. If they do not withdraw from you, and offer you peace, and restrain their hands, then you shall take them and kill them where you find them. For these We have given you a clear authority
You will find others who want to be safe among you and safe among their own people. Every time they are returned to the test, they fall back in it. If they do not withdraw from you, and offer you peace, and restrain their hands, then you shall take them and kill them wherever you encounter them. For these We have given you a clear authority.
You will find others who want to be safe among you and safe among their own people. Every time they are returned to the test, they fall back in it. If they do not withdraw from you, and offer you peace, and restrain their hands; then you may take them, and you may kill them wherever you engage them. For these We have given you a clear authority.
You will find others, they want that they (be) secured by you (have peace with you), and they be trusted/secured (by) their nation, whenever they are returned to the treason , they were made to be set back/replaced in it, so if they did not separate/ isolate/withdraw themselves from you , and they (did not) throw (offer) to you the peace/surrender , and (nor) they stop their hands, so take them and fight/kill them where/when you defeated them/caught up with them, and those, We made for you on them a clear/evident power
You will find [that there are] others who would like to be safe from you as well as safe from their own folk, [but who,] whenever they are faced anew with temptation to evil, plunge into it headlong. Hence, if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: for it is against these that We have clearly empowered you [to make war]
You will soon find others willing to be secure from you, and secure from their people; so, whenever they are turned back to temptation, they are cast back in it. So, in case they do not keep apart from you, and offer you submissiveness, and restrain their hands, then take them and kill them where you catch them; and against those ones We have appointed for you an evident all-binding authority
Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant
You will soon find others who seek security from you as well as from their own people, but when they are invited to return to idol worship, they do so enthusiastically. Thus, if they do not keep away from you nor come forward with a peace proposal nor desist from harming you, apprehend and slay them wherever you find them, for We have given you full control over them
You will find others who want to be secure from you, and secure from their own people. (But) whenever they are called back to the mischief, they are plunged into it. So, if they do not stay away from you, and do not offer peace to you, and do not restrain their hands, then seize them, and kill them wherever you find them, and, We have given you an open authority against them
You will find others who desire to have security from you, and security from their people. Whenever the temptation of disbelief arises, they plunge into it. If they keep not aloof from you, nor do they come out for peace, nor do they hold their hands, then seize them and slay them wherever you encounter them (in battlefield). Against these people, We have given you full authority over them.
You will find other hypocrites who seek to stay safe from you, as well as from their people. But, (as soon) as they are tempted with a lure, they plunge headlong into mischief. If they do not stay neutral, and do not make overtures of peace towards you, and do not restrain their hands, then seize and slay them wherever you see them. In their case, We have given you a clear sanction
You will find others who seek security from you (by making a false profession of faith), and from their own people (by worshiping whatever they worship). Whenever the temptation of Apostasy arises, they plunge into it. If they do not keep aloof from you, nor do they come out for peace, nor do they hold their hands, then seize them and slay them wherever you encounter them (in the battlefield). Against these people, We have given you full authority over them.
You shall also find others -hypocrites,- who wish to win your confidence as well as the confidence of their people - double face -; if victory sits on your helm, they apply their hearts to you, and if it sits on their people's helm, they apply their hearts to them and return to insurrection wherein they sink into vice under the vexations of their winds. Since, you have no binding agreement with their people, then unless they let you alone and proceed no further, offer you peace and curb their hostile appetite and withhold their wrongful hands, then beset them on all sides, kill them wherever you find them or whenever you gain mastery over them; Allah gives you, against them, a free hand and a complete liberty of action
There are others whom you will find wanting to be on good terms with both you and their own people, but whenever they are put to the test, they return to fighting. So, if they don’t withdraw or make you an offer of peace, and cease hostility, seize them and slay them wherever you encounter them, We’ve given you clear authority against such people
You will find others who wish to be safe from you and their own people. Yet they cannot resist the temptation ˹of disbelief or hostility˺. If they do not keep away, offer you peace, or refrain from attacking you, then seize them and kill them wherever you find them. We have given you full permission over such people.
You will find others who seek protection from you and seek protection from their people. Each time they return to temptation they fall back into it, so if they do not leave you and offer peace to you and keep off, then seize them and kill them wherever you apprehend them, and Allah has given you clear authority over those.
Others you will find who seek security from you as well as from their own people. Whenever they are called back to sedition they plunge into it headlong. If these do not keep their distance from you, if they neither offer you peace nor cease their hostilities against you, lay hold of them and slay them wherever you find them. Over such men We give you absolute authority
You will find others who wish to make peace with you, and also with their people. However, as soon as war erupts, they fight against you. Unless these people leave you alone, offer you peace, and stop fighting you, you may fight them when you encounter them. Against these, we give you a clear authorization.
You will find others who wish to be safe from you, and from their own people, but whenever they are back in a situation where they are tempted [to fight you], they succumb to it. So if they do not withdraw, offer peace, or restrain themselves from hostility, seize and kill them wherever you encounter them. We give you clear authority against such people.
You will find others who wish to be safe from you and from their own people, but whenever they are back in a situation where they are tempted [to fight you], they succumb to it. So if they do not withdraw, offer peace, or restrain themselves from hostility, seize and kill them wherever you encounter them. We give you clear authority against such people.
You will find others who want to be secured from you and secure their kinfolk. Whenever they return within the infatuation, they fall back into it. So, if they do not isolate you nor throw to you the peace, nor restrain their hands, so take them and kill them wherever you arrest them. And those, We have set up for you against them, an obvious Sultan.
You will find soon others who desire to be secure from you, and secure from their own people. So often as they are returned to mischief (of idolatry) they get thrown into it. Thereafter, if they do not withdraw from you, and do not offere you peace and restrain their hands, then seize them and kill them wherever you find them and against these We have given you a clear authority
You will find others who would like to be safe from you as well as to be safe from their own people. Whenever they are called back to sedition they plunge headlong into it. If they do not leave you alone, and do not offer you peace and do not stay their hands, seize them and kill them wherever you come upon them. Over these We have given you a clear authority.
You will find others who desire peace for their people and make peace with you. But at the slightest opportune moment they come to fight against you. If they neither leave you alone, nor offer peace, nor hold their hands, subdue them regardless of which group they belong to. In their case, Allah has given you a clear authority to fight
You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority
You will find others who desire to be secure from you and to be secure from their own people. Whenever they are made to revert to hostility, they fall headlong into it. Therefore, if they do not keep aloof from you nor offer you peace nor restrain their hands, then seize them and kill them, wherever you find them. Against these WE have given you clear authority
You will find others who desire to be secure from you, and secure from their own people, yet whenever they are tempted back to hostility, they are plunged back into it. So if they withdraw not from you, nor offer you peace, nor restrain their hands, then seize them and slay them wheresoever you come upon them. Against these We have given you clear warrant
Others you will find, they wish to gain your confidence as well as that of their people: Every time they are sent back, they give in (and yield) to temptation: If they do not pull back from you and do not give you (assurances) of peace besides withholding their hands (from fight), catch them (by force) and kill them wherever you find them: In their favor, We have provided you with a clear argument against them
You will find others who seek safety from you and their people. Yet, whenever they are returned to temptation, they fall into it. If they don’t withdraw from you, offer you peace, and restrain their hands, seize and kill them wherever you find them. Against these, We have given you clear authority.
You will find others who want security from you, and security from their own people. But whenever they are tempted into civil discord, they plunge into it. So if they do not withdraw from you, nor offer you peace, nor restrain their hands, seize them and execute them wherever you find them. Against these, We have given you clear authorization
Not available
You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization
You will find others desiring to be secure from you, and secure from their people; whenever they return to hostility they shall be overturned in it: So if they do not withdraw from you, nor offer you the peace, nor restrain their hands, then seize them and kill them wherever you find them. And those, We have made for you a clear authority against them.
Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining the ir hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them
Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them
13
Murderess of a Muslim
وَمَا كَانَ لِمُؤۡمِنٍ أَن یَقۡتُلَ مُؤۡمِنًا إِلَّا خَطَءࣰاۚ وَمَن قَتَلَ مُؤۡمِنًا خَطَءࣰا فَتَحۡرِیرُ رَقَبَةࣲ مُّؤۡمِنَةࣲ وَدِیَةࣱ مُّسَلَّمَةٌ إِلَىٰۤ أَهۡلِهِۦۤ إِلَّاۤ أَن یَصَّدَّقُوا۟ۚ فَإِن كَانَ مِن قَوۡمٍ عَدُوࣲّ لَّكُمۡ وَهُوَ مُؤۡمِنࣱ فَتَحۡرِیرُ رَقَبَةࣲ مُّؤۡمِنَةࣲۖ وَإِن كَانَ مِن قَوۡمِۭ بَیۡنَكُمۡ وَبَیۡنَهُم مِّیثَـٰقࣱ فَدِیَةࣱ مُّسَلَّمَةٌ إِلَىٰۤ أَهۡلِهِۦ وَتَحۡرِیرُ رَقَبَةࣲ مُّؤۡمِنَةࣲۖ فَمَن لَّمۡ یَجِدۡ فَصِیَامُ شَهۡرَیۡنِ مُتَتَابِعَیۡنِ تَوۡبَةࣰ مِّنَ ٱللَّهِۗ وَكَانَ ٱللَّهُ عَلِیمًا حَكِیمࣰا ٩٢
Never should a believer kill another believer, except by mistake. If anyone kills a believer by mistake he must free one Muslim slave and pay compensation to the victim’s relatives, unless they charitably forgo it; if the victim belonged to a people at war with you but is a believer, then the compensation is only to free a believing slave; if he belonged to a people with whom you have a treaty, then compensation should be handed over to his relatives, and a believing slave set free. Anyone who lacks the means to do this must fast for two consecutive months by way of repentance to God: God is all knowing, all wise
It is not (appropriate) for a believer to kill a believer except by mistake. Whoever kills a believer by mistake, then it is commanded to free a believing captive and blood-money (compensation) be paid to his (deceased’s) family, except that they remit it as a charity. If he is from enemy people to you and is a believer; then freedom of a believing captive (is sufficient). If he is from people between you and between them is a covenant, then blood-money is paid to the family, and freedom of a believing captive. But whoever does not find it (means to free a captive and or blood-money), then fast for 2 consecutive months seeking repentance from Allah. Allah is All-Knower, All-Wise
It is not for a believer to slay a believer except by a mischance; and whosoever slayeth a believer by mischance on him is the setting free of a believing bondman and blood-wit to be delivered to his family except that they forego. Then if he be of a people hostile unto you and is himself a believer, then the setting free of a believing bondman; and if he be of a people between man whom and you is a bond, then the bloodwit to be delivered to his family and the setting free of a believing bondman. Then whosoever findeth not the wherewithal, on him is the fasting for two months in succession: a penance from Allah. And Allah is ever Knowing, Wise
It is not for a believer to take a believer's life except by mistake; and he who kills a believer by mistake should free a slave who is a believer, and pay blood-money to the victim's family unless they forego it as an act of charity. If he belonged to a community hostile to you but was himself a believer, then a slave who is a believer should be freed. In case he belonged to a people with whom you have a treaty, then give blood-money to his family and free a believing slave. But he who has no means (to do so) should fast for a period of two months continuously to have his sins forgiven by God, and God is all-knowing and all-wise
It is not for a believer to kill another believer, except by mistake... And whoever kills a believer by mistake should free a believing slave and pay compensation to the family of the deceased, unless they give up (their rights to the killer)... If (the deceased) was a believer but from a people that is enemy to you, then (the killer) must free a believing slave... But if (the deceased) was from a people with whom you have a treaty, then (the killer) must pay compensation to the deceased’s family and free a believing slave... And whoever is unable to find compensation must fast for two months consecutively, as repentance to Allah... Allah is the Aleem, the Hakim.
A mumin should never kill another mumin unless it is by mistake. Anyone who kills a mumin by mistake should free a mumin slave and pay blood-money to his family unless they forgo it as a sadaqa. If he is from a people who are your enemies and is a mumin, you should free a mumin slave. If he is from a people you have a treaty with, blood money should be paid to his family and you should free a mumin slave. Anyone who cannot find the means should fast two consecutive months. This is a concession from Allah. Allah is All-Knowing, All-Wise.
A believer may not kill another believer, unless it is by mistake. Anyone who kills a believer by mistake should set free a believing slave, and pay blood-money to his family, unless they remit it in charity. If he belongs to a people that are hostile to you but is a believer, then a believing slave is to be set free. And if he belongs to a people with whom you have a treaty, the blood-money is to be paid to his family and a believing slave is to be set free. He who cannot afford [to pay the blood-money], must fast two successive months as a penance from Allah, and Allah is all-knowing, all-wise
Yet (be circumspect), it is not for a believer to kill another believer unless it be by mistake. He who has killed a believer by mistake must set free a believing slave, and pay blood-money to his family (legal heirs), unless they forgo it as a freewill offering. If he (the victim), while himself a believer, belonged to a people hostile to you (between whom and you there is no treaty), then (the expiation is to) set free a believing slave. If he (the victim) belonged to a (non-Muslim) people between whom and you there is a treaty, then (the expiation is to) pay blood-money to his heirs, and to set free a believing slave. But he who has no means (to make such expiation), must fast for two consecutive months – a penance from God (a way of repentance). God is All-Knowing (of everything including what is in your bosoms), All-Wise
It is not befitting for a believer to kill another believer except (what happens) by mistake; and he who kills a believer by mistake let him set a believing captive of war free and pay blood-money to be handed over to the heirs of the deceased, unless they (- the heirs) forgo it as a free-will offering. But if he (- the slain) is a believer belonging to people hostile to you, then there is still only the (penance of) freeing a believing captive of war; and if he (- the slain) belongs to a people with whom you have a pact, then there is the payment of blood-money, to be handed over to his heirs and (also) the freeing of a believing captive of war; but he who does not find (the means to set free a captive of war,) shall fast two consecutive months, a method of penance (devised) by Allah. And Allah is All-Knowing, All-Wise
It belongs not to a believer to slay a believer, except it be by error. If any slays a believer by error, then let him set free a believing slave, and bloodwit is to be paid to his family unless they forgo it as a freewill offering. If he belong to a people at enmity with you and is a believer, let the slayer set free a believing slave. If he belong to a people joined with you by a compact, then bloodwit is to be paid to his family and the slayer shall set free a believing slave. But if he finds not the means, let him fast two successive months -- God's turning; God is All-knowing, All-wise
It is not for a believer to kill a believer except by mistake. And anyone who kills a believer by mistake should set a believing slave free and pay full compensation to his family unless they forgive it. And if he was from a group who were your enemy and he was a believer, then setting a believing slave free. And if he was from a group that there is an agreement between you and them, then paying full compensation to his family and setting a believing slave free. And anyone who cannot find (a slave or afford one) then fasting for two consecutive months as a repentance (established) by God. God is knowledgeable and wise.
No believer should kill another believer intentionally. In case of unintentional man slaughter (such as car accident), the killer must set free a believing slave and pay blood money to the heirs unless the latter do not demand it to please God. If the believing victim lived among the enemies (and was killed say in a military campaign by mistake), the expiation will be freeing a believing slave. If the believing victim lived among the non-believers with whom you have a peace treaty, the expiation will be freeing a Muslim slave and the payment of the blood money to his heirs. If one (for monetary reasons) can not free a slave, then he has to fast two consecutive months and ask for forgiveness from God, the Most Knowledgeable, the Most Wise
Never should a believer kill a believer. But if it happens by mistake, compensation is due. If one kills a believer, it is ordained that he should free a believing slave, and pay compensation to the family of the deceased, unless they refuse it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave is enough. If he belonged to a people with whom you have a treaty of mutual alliance, compensation should be paid to his family, and a believing slave should be freed. For those who find this beyond their means, fast for two months straight, by way of repentance to God, for God has all knowledge, and all wisdom
But never should a believer kill another believer, unless accidentally. Yet anyone who accidentally kills a believer, then the (atonement is the) emancipation of a believing slave and a compensation submitted to his family, unless they donate (it). But if he was from a people who are an enemy to youpl, yet he is a believer, then the emancipation of a believing slave. And if he was from a people between you and whom there is a pledge, then a compensation submitted to his family and the emancipation of a believing slave. And (for) anyone who lacks the means—then the fasting of two consecutive months as a repentance to Allah. And Allah has always been All-Knowing, All-Wise.
It is not for a believer to kill a believer save by mistake; and whosoever kills a believer by mistake then let him free a believing neck; and the blood-money must be paid to his people save what they shall remit as alms. But if he be from a tribe hostile to you and yet a believer, then let him free a believing neck. And if it be a tribe betwixt whom and you there is an alliance, then let the blood-money be paid to his friends, and let him free a believing neck; but he who cannot find the means, then let him fast for two consecutive months - a penance this from God, for God is knowing, wise
It is not rightful for a Muslim to kill another Muslim, unless it occurs by mistake; and the one who mistakenly kills a Muslim must set free a Muslim slave and pay blood-money to the family of the slain, except if they forego it; and if the victim is of a people who are hostile to you, and the killer is a Muslim, then only the setting free of a Muslim slave (is obligatory); and if the victim is from a people between whom and you there is a treaty, then blood-money must be paid to his family and the setting free of a Muslim slave; therefore one who has no means must fast for two consecutive months; this is his penance before Allah; and Allah is All Knowing, Wise
It is not for a believer to kill a believer except by mistake and whoever kills a believer by mistake then he must free a believing slave and pay the blood-money to his family unless they forego it as charity. But if [the killed] was from a people who are an enemy unto you and he is a believer then a believing slave must be freed and if he is from a people between you and them there is a pact, then the blood-money must be paid to the family and a believing slave must be freed. But whoever cannot find the means, then he must fast two consecutive months by way of repentance from Allah. And Allah indeed is All-knowing, All-wise.
It is not lawful for a believer to kill a believer, unless it happen by mistake; and whoso killeth a believer by mistake, the penalty shall be the freeing of a believer from slavery, and a fine to be paid to the family of the deceased, unless they remit it as alms: And if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer; but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not wherewith to do this, shall fast two months consecutively, as a penance enjoined from God; and God is knowing and wise
It is not for a believer to kill a believer save by mistake; and whoever kills a believer by mistake then let him free a believing slave and compensation must be paid to his people, unless they remit it as charity. But if he be from a tribe hostile to yo
It is not for a believer to kill another believer, except that it is by error. Whosoever kills a believer in error, let him free a believing slave, and ransom is to be handed to his family, unless they forgo being charitable. If he belonged to a people who are your enemies and is a believer then, the setting free of a believing slave. If he belonged to a people in which there is between you and them a treaty, then a ransom is to be handed to his family and the setting free of a believing slave. But, if he does not find (the means) let him fast two consecutive months in repentance to Allah. And Allah is the Knower, the Wise
A believer killeth not a believer but by mischance: and whoso killeth a believer by mischance shall be bound to free a believer from slavery; and the blood-money shall be paid to the family of the slain, unless they convert it into alms. But if the slain believer be of a hostile people, then let him confer freedom on a slave who is a believer; and if he be of a people between whom and yourselves there is an alliance, then let the blood-money be paid to his family, and let him set free a slave who is a believer: and let him who hath not the means, fast two consecutive months. This is the penance enjoined by God; and God is Knowing, Wise
And it is not for a Believer that he kills a Believer except by mistake. And whoso killed a Believer by mistake, then providing freedom to one (human) neck (who is) a Believer, and Diyah (Murder-money) put at the disposal of his (i.e., the deceased’s) family (are ordained by Allah in compensation and ransom) except that they (i.e., the members of the deceased’s family) remit it. But if he (i.e., the deceased) is from a nation (which is) an enemy to you, and he (i.e., the deceased is) a Believer, then providing freedom to one (human) neck (who is under bond of slavery but is) a Believer (shall suffice — since sending the murder-money to the enemy territory may not be possible in every case). And if he (i.e., the deceased) is from a nation — between you and between them is a treaty, then Diyah put at the disposal of his (i.e., the deceased’s) family (is ordained), and the providing of freedom to one neck (who is) a Believer (is also applicable); so one who does not find (these things possible to act upon) then (the form of ransom or replacement is) fasts for two months, both coming one after another (seehead of state) repentance from Allah. And Allah is All-Aware, All-Wis
And it had not been for the one who believes to kill one who believes unless by error. And whoever killed one who believes by error the letting go of a believing bondsperson and blood money should be handed over to his family unless that family be charitable. And if he had been from the enemy folk of yours and he be one who believes, then, there should be the letting go of a believing bondsperson. And if he had been of a folk who between you and between them is a solemn promise, then, blood money should be handed over to the family and the letting go of a believing bondsperson. Then, whoever finds not the means, then, formally fast for two successive months as a penance from God. And God had been Knowing, Wise.
A believer must never kill a believer. An allowance is made for an accidental killing. If one kills a believer by accident, he/she must free a believing slave and pay compensation to (the victim’s) family, unless (the family) charitably foregoes (the compensation). If the believing victim belonged to a people at war with you, [the perpetrator should only] free a believing slave. If (the victim) belonged to a people with whom you are bound by a treaty, [the perpetrator should] pay compensation to the family in addition to freeing a believing slave. One who cannot do either should fast for two consecutive months, seeking redemption from Allah. Allah is the All-knowing, Perfectly Wise.
It is not befitting for a believer to kill a believer except by accident, and whoever accidently kills a believer, he is commanded to free a believing slave and pay bloodwit to the family of the victim, unless they forgo it as a charity. If the victim is from a hostile nation, then the freeing of a believing slave is enough, but if he belonged to a nation with whom you have a treaty, then bloodwit must be paid to his family along with the freeing of a believing slave. Those who do not have the means (bloodwit and / or a slave) must fast two consecutive months: a method of repentance provided by Allah. Allah is the Knowledgeable, Wise
It is not for a believer to slay another believer unless by mistake. And he who has slain a believer by mistake, his atonement is to set free from bondage a believing person and to pay blood-money to his heirs, unless they forgo it by way of charity. And if the slain belonged to a hostile people, but was a believer, then the atonement is to set free from bondage a believing person. And if the slain belonged to a (non-Muslim) people with whom you have a covenant, then the atonement is to pay the blood-money to his heirs, and to set free from bondage a believing person. But he who cannot (free a slave) should fast for two consecutive months. This is the penance ordained by Allah. Allah is All-Knowing, All-Wise
And a believer would not kill a believer except by mistake. And he who kills a believer by mistake should free a believing slave, and blood-money should be paid to his people unless they remit it as alms. But if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices). And if he be from a tribe between whom and you there is a covenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who has not the means should fast for two months successively: a penance from Allah. And Allah is ever Knowing, Wise
And it does not befit a believer to kill (another) believer except by mistake. And whoever kills a believer (even) by mistake, he should set free a believing slave and pay the blood money to the people (of the slain), except that (the people of the slain do not take the money and) leave it as charity. And if the slain was from a people who are at enemity with you but he was a believer then he (the murderer) should set free a believing slave; the slain was from a people between whom and you is a treaty, then the blood-money should be paid to his (slain's) people and (in addition, the murderer) should set free a believing slave, and one who cannot find (the means) should in that case, fast for two successive months. A penance from Allah and Allah is Knowing, Wise. people (of the slain), except that (the people of the slain do not take the money and) leave it as charity. And if the slain was from a people who are at enemity with you but he was a believer then he (the murderer) should set free a believing slave; the slain was from a people between whom and you is a treaty, then the blood-money should be paid to his (slain's) people and (in addition, the murderer) should set free a believing slave, and one who cannot find (the means) should in that case, fast for two successive months. A penance from Allah and Allah is Knowing, Wise.
And it does not behove a believer to kill a believer except by mistake. And whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to the deceased's family unless they remit it as charity. If he was from a people hostile to you and was a believer, then the freeing of a believing slave, and if he was from a people, between whom and you there is a convenant, the blood-money should be paid to the deceased's family along with the freeing of a believing slave, and he who cannot find one should fast for two consecutive months in order to seek repentance from Allah. And Allah is Knowledgeable, Wise
And it is not (lawful) for a Muslim to kill a Muslim but by mistake. And anyone who kills a Muslim unintentionally shall (be liable to) free a Muslim slave and (pay) blood money, to be (necessarily) handed over to the heirs of the person slain, unless they remit it. In case, he (the slain) comes from the people who are your enemies and is a believer (as well), then (only) freeing a (male or female) slave is prescribed. But if he (the slain) belongs to a people that between you and them there is a (peace) treaty, then blood compensation must be delivered to his family, and freeing a Muslim (male or female) slave is also mandatory. Then he who does not find (a slave) is (bound) to fast for two consecutive months. (This is his) repentance (prescribed) by Allah. And Allah is All-Knowing, Most Wise
And it is not for a believer to kill another believer except by accident. And whoever kills a believer by accident, then he shall set free a believing slave, and give compensation to the family; except if they remit it. If he was from a people who are enemies to you, and he was a believer, then you shall set free a believing slave. And if he was from a people between whom you had a covenant, then a compensation to his family, and set free a believing slave. Whoever does not find, then the fasting of two months sequentially as a repentance from God; God is Knowledgeable, Wise
And it is not for a believer to kill another believer except by accident. And whoever kills a believer by accident, then he shall free a believing slave, and give compensation to the family; except if they remit it. If he was from a people who are enemies to you, and he was a believer, then you shall free a believing slave. And if he was from a people with whom you have a covenant, then a compensation to his family, and free a believing slave. Whoever does not find, then the fasting of two months sequentially as a repentance from God; for God is Knowledgeable, Wise.
And it is not for a believer to kill another believer except by accident. And whoever kills a believer by accident, then he shall free a believing slave, and give compensation to the family; except if they remit it. If he was from a people who are enemies to you, and he was a believer, then you shall free a believing slave. And if he was from a people with whom you have a covenant, then a compensation to his family, and free a believing slave. Whoever does not find, then the fasting of two consecutive months as a repentance from God; for God is Knowledgeable, Wise.
And (it) was/is not to a believer that he kills a believer except mistakenly, and who killed a believer mistakenly, so freeing/liberating a believing neck (slave), and compensation handed over/delivered to his (the victim's) family, except that they give charity (forgive), so if he was from a nation, an enemy for you, and he (the victim was) a believer, so freeing/liberating a believing neck (slave), and if he was/is from a nation between you and between them (is) a covenant (treaty), so a compensation handed over/delivered to his (the victim's) family and freeing/liberating a believing neck (slave), so who does not find, so fasting two months following each other (E), a repentance from at God, and God was/is knowledgeable, wise/judicious
AND IT IS not conceivable that a believer should slay another believer, unless it be by mistake. And upon him who has slain a believer by mistake there is the duty of freeing a believing soul from bondage and paying an indemnity to the victim's relations, unless they forgo it by way of charity. Now if the slain, while himself a believer, belonged to a people who are at war with you, [the penance shall be confined to] the freeing of a believing soul from bondage; whereas, if he belonged to a people to whom you are bound by a covenant, [it shall consist of] an indemnity to be paid to his relations in addition to the freeing of a believing soul from bondage. And he who does not have the wherewithal shall fast [instead] for two consecutive months. (This is) the atonement ordained by God: and God is indeed all-knowing, wise
And in no way is it for a believer to kill a believer, except it be by mistake; and he who killed a believer by mistake, then (let him set) free a believing neck, (Literally: a believing neck "i.e., slave" "is" to be set free) and blood-money is to be handed (unimpaired) to his family, unless they donate (it). Then, in case he is of a people (who are) an enemy to you and he is a believer, then a believing neck (i.e., slave) is to be freed. And in case he is of a people between whom and you there is a compact, then blood-money is to be handed (unimpaired) to his family and a believing neck is to be freed. Yet whoever does not find (the means), then fasting two months following each other is a relenting from Allah, and Allah has been Ever-Knowing, Ever-Wise
It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise
A believer cannot slay another believer except by mistake for which the retaliation is to set free a believing slave and pay the appointed blood money to the relatives of the deceased unless the relatives wave aside the payment. If the person slain is from your enemies but himself is a believer, the penalty is to set free a believing slave. If the person slain is one of those with whom you have a peace treaty, the penalty is the same as that for a slain believer. If this is not possible, the defendant has to fast for two consecutive months, asking God to accept his repentance. He is All-knowing and All-wise
It is not for a believer (Muslim) to kill any believer, except by mistake. Whoever kills a believer by mistake, then, a believing slave has to be freed, and the blood money must be paid to his family, unless they forgo it. If he (the victim) belongs to a people hostile to you and is a believer, then, a believing slave has to be freed. If he (the victim) belongs to a people between whom and you there is treaty, then, blood money is to be paid to his family, and a believing slave to be freed. Whoever does not find one has to fast for two consecutive months. This is repentance prescribed from Allah‘s side. Allah is All-Knowing, All-Wise
It is not for a monotheistic believer to kill a monotheistic believer , unless it is an accident. Whoever kills a monotheistic believer by accident should set free a monotheistic slave, and pay restitution (blood-money) to the family of the murder victim unless they remit it as alms. However, if he (-the victim-) belongs to a people at war with you and he is a monotheistic believer, then (the murderer) must free a monotheistic slave. If he belongs to people with whom you have a peace treaty, then (the murderer) must pay the restitution (blood-money) to the family of the murder victim, and set free a monotheistic slave. If then (the murderer) is unable to find a slave to free, then he will atone by fasting two consecutive months in order to seek repentance from Allâh. Allâh is Ever All-Knowing, All-Wise.
It is not (conceivable) for a believer to kill another believer _ unless it was (unintended, accidental or) by mistake. Whoever kills a believer by (accident or) mistake must set free a believing slave (as a penance), and must pay blood money as compensation to the family of the deceased _ unless the family waives (the blood money) out of charity. If the deceased belonged to a nation at war with you and was also a believer, then the penance shall be the freeing of a believing slave, (but no blood money). If the believing deceased belonged to a nation with whom you have a pact of alliance, then the penance involves payment of blood money to the family (of the believing deceased), in addition to the freeing of the believing slave. The one who does not find (the financial means) must observe fasts daily for two consecutive months to seek forgiveness from Allah. Of course, Allah is all-Knowing and the Wisest
It is not possible that a monotheistic believer to kill another except by mistake. And whoever kills a monotheistic believer by accident must free a monotheistic slave and pay restitution (blood-money) to the family of the victim unless they remit it as alms. However, if the victim, he himself is a believer, and belongs to a people who are at war with you, then the murderer must free a monotheistic slave. If the victim belongs to people with whom you have a peace treaty, then the murderer must pay the restitution (blood-money) to the family of the victim and free a monotheistic slave. If then the murderer is unable to find a slave to free, then he will atone by fasting two consecutive months in order to seek repentance from Allâh. Allâh is Ever All-Knowing- All-Wise.
Observe particularly: It is not right for a believer who has conformed to Islam to kill another believer of the same law unless it be by mistake. And he who kills a Muslim by chance and guilt does not reside in the intention shall run into some consequences in expiation of his wrong, thus
It is forbidden for a believer to kill another believer, except by mistake. Anyone who kills a believer by mistake must free a believing slave and pay compensation to the victim’s family, unless they waive it as an act of charity. If the victim belonged to an enemy tribe but was himself a believer, then free a believing slave and if he was from a tribe with which you have a treaty, then pay compensation to their family and free a believing slave. Whoever cannot find the means to pay compensation let him fast two consecutive months to gain Allah’s forgiveness. Allah is the Knower, Wise
It is not lawful for a believer to kill another except by mistake. And whoever kills a believer unintentionally must free a believing slave and pay blood-money to the victim’s family—unless they waive it charitably. But if the victim is a believer from a hostile people, then a believing slave must be freed. And if the victim is from a people bound with you in a treaty, then blood-money must be paid to the family along with freeing a believing slave. Those who are unable, let them fast two consecutive months—as a means of repentance to Allah. And Allah is All-Knowing, All-Wise.
And it is not permitted for a believer to kill a believer except by mistake. And who kills a believer by mistake, then the freeing of a believing prisoner and direct compensation to his family are due unless they cancel it as charity; and if he is from a people who are an enemy to you and he is a believer, then the freeing of a believing prisoner, and if he is from a people with whom you have a treaty, then direct compensation to his family and the freeing of a believing prisoner, and who does not find the means, then fasting of two consecutive months as repentance offered from Allah, and Allah is knowledgeable and wise.
It is unlawful for a believer to kill another believer, accidents excepted. He that accidentally kills a believer shall free one Muslim slave and pay blood-money to the family of the victim, unless they choose to give it away in alms. If the victim be a Muslim from a hostile tribe, the penalty shall be the freeing of one Muslim slave. But if the victim be a member of an allied tribe, then blood-money shall be paid to his family and a Muslim slave set free. He that lacks the means shall fast two consecutive months. Such is the penance imposed by God: God is all-knowing and wise
No believer shall kill another believer, unless it is an accident. If one kills a believer by accident, he shall atone by freeing a believing slave, and paying a compensation to the victim's family, unless they forfeit such a compensation as a charity. If the victim belonged to people who are at war with you, though he was a believer, you shall atone by freeing a believing slave. If he belonged to people with whom you have signed a peace treaty, you shall pay the compensation in addition to freeing a believing slave. If you cannot find a slave to free, you shall atone by fasting two consecutive months, in order to be redeemed by GOD. GOD is Knower, Most Wise.
A believer should never kill another believer, but mistakes happen. If someone kills a believer by mistake, he must free one believing slave and pay compensation to the victim's relatives, unless they willingly forgo compensation. If the victim is a believer, but belonged to a community with which you are at war, then the compensation is only to free a believing slave; whereas, if the person killed belonged to a community with whom you have a treaty, then the compensation should be paid to his relatives in addition to freeing a believing slave. Anyone who does not have the means to do this must fast for two consecutive months. God ordains this atonement. God is All-Knowing, All-Wise.
A believer should never kill another believer, but mistakes happen. If someone kills a believer by mistake, he must free one believing slave and pay compensation to the victim’s relatives, unless they willingly forgo compensation. If the victim is a believer but belonged to a community with which you are at war, then the compensation is only to free a believing slave; whereas, if the person killed belonged to a community with whom you have a treaty, then the compensation should be paid to his relatives in addition to freeing a believing slave. Anyone who does not have the means to do this must fast for two consecutive months. God ordains this atonement. God is All-Knowing, All-Wise.
And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake, so he must set free a believing slave's neck, and a wergild (Man Price) delivered to his family, unless they give it as alms. So, if he was from a kinfolk who is an enemy for you, and he was a believer, So free a slave believer's neck. And if he was from a kinfolk between you and them a charter, so a wergild (Man Price) delivered to his family and freed a believing slave neck. So, whoever does not find, he must fast for two consecutive months, repentance from Allah. And Allah is ever Knowledgeable, Wise.
And it is not for a believer to kill a believer except by mistake, and whoever kills a believer by mistake must set free a blieving slave, and pay the blood-money to the family of the slain unless they remit it as a freewill offering. But if he (the slain) is from a tribe hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he is from a tribe between whom and you there is a covenant. Then the blood-money must be paid to his family and (also) a believing slave must be set free. But he who finds not (the means) should fast two month, consecutively. (This is) a penance from Allah, and Allah is All-knowing, All-Wise
Never should a believer kill another believer, unless it be by mistake. He who kills a believer by mistake must free a believing soul from bondage and pay an indemnity to his family, unless they forego it by way of charity. If the victim belonged to a people who are at war with you, while he himself was a believer, then let his killer free a believing soul from bondage. If he (the victim) belonged to a people with whom you are bound by a covenant, then the penalty is an indemnity to be paid to his family and the freeing of a believing soul from bondage. He who cannot afford the wherewithal must fast for two consecutive months. This is the atonement ordained by God. God is All-Knowing, Wise.
It is not conceivable that a believer will slay another believer unless it be a mistake. If one kills a believer by mistake, there is the duty of freeing a believing person from bondage; may it be slavery, extreme poverty, crushing debt or oppression. And pay compensation to the victim's family unless they forgo it by way of charity. If case the victim was a believer, and belonged to a tribe who are at war with you, free a believing person from bondage. If the victim was a believer, and belonged to a tribe with whom you have a peace treaty, you should pay the compensation to his family in addition to freeing a believing person from bondage. For those who find this settlement beyond their means, two consecutive months of Abstinence, as in the month of Ramadan, are ordained by way of repentance from Allah. And Allah is the Knower, the Wise
And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise
It does not behove a believer to slay a believer unless it be by mistake. And he who slays a believer by mistake shall free a believing slave, and pay blood-money to be handed over to his heirs, unless they remit it as charity. But if the person slain be of a people hostile to you, and he is a believer, then the penalty is only the freeing of a believing slave, and if he be of a people between whom and you is a pact, then the penalty is blood-money to be handed over to his heirs, and the freeing of a believing slave. But whoso finds not one, then he shall fast for two consecutive months - a mercy from ALLAH. And ALLAH is All-Knowing, Wise
It is not for a believer to slay a believer, unless it be in error. Whosoever has slain a believer in error, let him set free a believing slave and pay compensation to the victim’s family, unless they remit it in charity. If he belonged to a people at war with you, but was a believer, then a believing slave is to be set free. And if he belonged to a people with whom you have a covenant, let him pay compensation to the victim’s family, and let him set free a believing slave. Whosoever finds not [the means], let him fast two consecutive months as a penance from God. God is Knowing, Wise
And a believer should never kill a believer; But (if it so happens) by mistake, (compensation is due): If one kills a believer (by mistake) it is necessary that he (the killer) should free a believing slave, and pay compensation (known as blood-money known as Diya) to the dead persons family, unless they remit it freely. If the dead person belonged to a people at war with you, and he was a believer, the freeing of a believing slave (is enough). If he belonged to a people with whom you had a treaty of mutual understanding, then the compensation (or Diya) should be paid to his family, and a believing slave be freed. For those who find this beyond their means, he must fast of two months running (without breaks): By way of repentance to Allah: And Allah is All Knowing (Aleem), All Wise (Hakeem)
It’s not for a believer to kill a believer, except by mistake. Whoever kills a believer accidentally, the compensation is to free a believing captive and pay compensation to his family, unless they remit it as a charity. If he belonged to a people hostile to you, yet was a believer, the atonement is to free a believing captive. If he belonged to a people with whom you have a treaty, compensation must be paid to his family, and a believing captive must be freed. If one lacks the means, fasting for two consecutive months—is a penance from God. God is All-Knowing, All-Wise.
Never should a believer kill another believer, unless by error. Anyone who kills a believer by error must set free a believing slave, and pay compensation to the victim's family, unless they remit it as charity. If the victim belonged to a people who are hostile to you, but is a believer, then the compensation is to free a believing slave. If he belonged to a people with whom you have a treaty, then compensation should be handed over to his family, and a believing slave set free. Anyone who lacks the means must fast for two consecutive months, by way of repentance to God. God is All-Knowing, Most Wise
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And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah . And Allah is ever Knowing and Wise
It is not for a believer to kill a believer except by mistake; and whoever kills a believer by mistake then let him free a believing neck; and the blood-money must be paid to his family except what they remit as charity. And if he is from people hostile to you and yet a believer, then let him free a believing neck. And if it is people between whom and you there is an alliance, then let the blood-money be paid to his family, and let him free a believing neck; and whoever cannot find the means, then let him fast for two consecutive months, a repentance from God, And God is knowing, wise.
Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they re mit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to God: for God hath all knowledge and all wisdom
Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom
وَمَن یَقۡتُلۡ مُؤۡمِنࣰا مُّتَعَمِّدࣰا فَجَزَاۤؤُهُۥ جَهَنَّمُ خَـٰلِدࣰا فِیهَا وَغَضِبَ ٱللَّهُ عَلَیۡهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِیمࣰا ٩٣
If anyone kills a believer deliberately, the punishment for him is Hell, and there he will remain: God is angry with him, and rejects him, and has prepared a tremendous torment for him
And whoever kills a believer intentionally, the punishment is to abide in the hell forever. He will incur the wrath of Allah, Allah will lay curse on him, and prepared a great punishment.
And whosoever slayeth a believer intentionally, His meed is Hell, as an abider therein; and Allah shall be wroth with him and shall curse him, and shall get ready for him a torment terrible
Any one who kills a believer intentionally will be cast into Hell to abide there for ever, and suffer God's anger and damnation. For him a greater punishment awaits
And whoever kills a believer intentionally, his recompense is hell wherein he will abide eternally. Allah has become angry with him, cursed him and prepared for him severe suffering.
As for anyone who kills a mumin deliberately, his repayment is Hell, remaining in it for ever. Allah is angry with him and has cursed him, and has prepared for him a terrible punishment.
Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; Allah shall be wrathful at him and curse him and He shall prepare for him a great punishment
Whoever kills a believer intentionally, his recompense (in the Hereafter) is Hell, therein to abide; and God has utterly condemned him, excluded him from His mercy, and prepared for him a tremendous punishment
And whoever kills a believer intentionally, his recompense is Gehenna, he shall abide therein. Allah has shown His displeasure against him and has (also) deprived him of His blessings and prepared for him a great punishment
And whoso slays a believer wilfully, his recompense is Gehenna, therein dwelling forever, and God will be wroth with him and will curse him, and prepare for him a mighty chastisement
And whoever kills a believer intentionally then his punishment is hell, remaining in there forever, and God’s anger and curse is upon him and He has prepared a great punishment for him.
As to a Muslim who kills another Muslim intentionally, his punishment will be the Hell where he will stay in forever. Such a criminal has earned the anger and the curse of the Lord and God will submit him to an awful punishment
Whoever kills a believer intentionally, his reward is hell, to live in forever. And the punishment and the curse of God are upon him. And a dreadful penalty is prepared for him
But whoever kills a believer intentionally—then his repayment is Hell, abiding therein, and upon him is Allah’s wrath and He has cursed him and has prepared for him a great punishment.
And whoso kills a believer purposely, his reward is hell, to dwell therein for aye; and God will be wrath with him, and curse him, and prepare for him a mighty woe
And whoever slays a Muslim on purpose, his reward will be hell - to remain in it for ages - and Allah has wreaked wrath upon him and has cursed him and kept prepared a terrible punishment for him
But whoever kills a believer deliberately, then his reward is hellfire to abide therein forever and Allah is angry with him and He has cursed him and He has kept in store for him a punishment most awful.
But whoso killeth a believer designedly, his reward shall be hell; he shall remain therein for ever; and God shall be angry with him; and shall curse him, and shall prepare for him a great punishment
And whoever kills a believer purposely, his reward is hell for ever. Allah will be wrath with him, and curse him, and prepare for him a mighty woe
The recompense for he who kills a believer deliberately is Gehenna (Hell), he is eternal there. Allah will be angry with him and will curse him and prepare for him a great punishment
But whoever shall kill a believer of set purpose, his recompense shall be hell; for ever shall he abide in it; God shall be wrathful with him, and shall curse him, and shall get ready for him a great torment
And whoever kills a Believer intentionally, then his recompense is Hell. He (will be) a dweller therein, and Allah delivered wrath on him, and He cursed him (i.e., He withdrew His mercy from him), and He arranged for him a great punishment
And whoever kills one who believes as one who is willful, then, his recompense is hell, one who will dwell in it forever. And God was angry with him and cursed him and He prepared for him a tremendous punishment.
If a person intentionally kills a believer, he/she will be punished in Hell, abiding there continuously. The wrath and condemnation of Allah are upon him/her. A horrible punishment is prepared for him/her.
Whoever kills a believer intentionally, his punishment is hell to live therein forever. He shall incur the wrath of Allah, Who will lay His curse on him and prepare for him a woeful punishment
And he who slays a believer wilfully his reward is Hell, where he will abide. Allah´s wrath is against him and He has cast His curse upon him, and has prepared for him a great chastisement
And whoever kills a believer intentionally, his punishment is hell, abiding therein; and Allah is wroth with him and He has cursed him and prepared for him a grievous chastisement
And whoever kills a believer intentionally, then his reward is hell, he will stay therein, and Allah is angry with him and has created him and has prepared for him a great punishment.
And whoever kills a believer intentionally, his punishment is to abide forever in Hell. And Allah has sent His wrath and curse on him. And He has prepared for him a severe punishment
But he who kills a Muslim deliberately, his sentence will be Hell wherein will he abide for ages. Allah will afflict him with His wrath and will cast His curse on him. And He has prepared for him a dreadful torment
And whoever kills a believer intentionally, then his reward shall be Hell, eternally abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution
And whoever kills a believer intentionally, then his recompense shall be Hell, abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution.
And whoever kills a believer intentionally, then his recompense shall be Hell, abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution.
And who kills a believer intentionally/purposely, so his reward (repayment/retribution is) Hell immortally/eternally in it, and God became angry on him, and He cursed/humiliated him, and He prepared for him a great torture
But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering
And he who kills a believer premeditatedly, then his recompense is Hell, eternally (abiding) therein, and Allah will be angry with him, and will curse him, and has prepared for him a tremendous torment
Whoso slayeth a believer of set purpose, his reward is hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom
The punishment for one who purposely slays a believer will be to live in hell fire forever. God is angry with him and has condemned him. He has prepared for him a great torment
Whoever kills a believer deliberately, his reward is Jahannam (Hell) where he shall remain forever, and Allah shall be angry with him and shall cast curse upon him, and He has prepared for him a mighty punishment
Whoever kills a monotheistic believer intentionally, his retribution is Hellfire where he abide therein. The wrath of Allâh abides upon him. He has cursed him and prepared for him a vehement chastisement.
Hellfire is the punishment for anyone who kills a believer intentionally and willfully. He shall stay there forever. He incurs the wrath and the curse of Allah. For such a one, He has prepared the severest (most awful) torment
And whoever kills a monotheistic believer intentionally, his requital shall be Hellfire to abide therein. Lo! the wrath and the curse of Allâh are upon him. And a vehement chastisement is prepared for him.
And he who kills a believer who has conformed to Islam and the guilt resides in the intention, shall be destined to Hell wherein he will have passed through nature to eternal suffering and he will have come within the measure of Allah's wrath and curse; this is besides the torment prepared by Providence to lay upon the damned
The penalty of intentionally killing a believer is Hell, living there for a long time; Allah’s anger and curse will fall on him, and He has prepared for him a terrible punishment
And whoever kills a believer intentionally, their reward will be Hell—where they will stay indefinitely. Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.
And whoever kills a believer deliberately, his reward is hell where he remains forever, and Allah is angry with him and curses him and has prepared for him severe punishment.
He that kills a believer by design shall burn in Hell for ever. And he shall incur the ire of God, who will lay His curse on him and prepare for him a mighty scourge
Anyone who kills a believer on purpose, his retribution is Hell, wherein he abides forever, GOD is angry with him, and condemns him, and has prepared for him a terrible retribution.
But whoever deliberately slays another believer, his punishment will be Hell. There, he will remain and God will condemn him, and will reject him, and will prepare horrible suffering for him.
But whoever deliberately slays another believer, his punishment will be Hell. There, he will, and God will condemn him, and will reject him, and will prepare horrible suffering for him.
And whoever kills a believer intentionally, so his penalty is Gohanam (Hell), immortal therein. And Allah will be angry upon him, and will curse him, and will prepare for him a great torment.
And whoever kills a believer intentionally, his recompense is Hell wherein shall be abide forever, and Allah's wrath shall be on him and He curses him and prepares for him a mighty punishment
He who deliberately kills a believer his punishment is hell, therein to abide permanently. God will be angry with him, and will reject him, and will prepare for him a dreadful suffering
Whoever slays a believer intentionally, his or her maximum punishment, considering the circumstances, is up to capital punishment (2:178), (5:32-33). His requital shall be Hell, therein to abide, and Allah will condemn him, and reject him and prepare for him awesome suffering. (Unjust killing of any human being, regardless of color, creed, religion or sex is a grievous offense that is tantamount to slaying the entire humankind (5:32). Hence, the offender shall be punished accordingly. Intentional murder of any human being is also a crime against the State, therefore, the State would be responsible for tracing, arresting and trying the offender in a court of law. QISAS = the duty of tracing an offender for just recompense)
And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement
And whoso slays a believer intentionally, his reward shall be Hell wherein he shall abide. And ALLAH shall be wroth with him and shall curse him and shall prepare for him a great punishment
Whosoever slays a believer willfully, his recompense is Hell, abiding therein. God is wroth with him, and curses him, and prepares for him a mighty punishment
If a man kills a believer intentionally, his penalty is Hell, to remain in there (for ever): And the anger and curse of Allah are upon him, and a dreadful penalty is prepared for him
But whoever kills a believer intentionally, his recompense is Hell, where he will abide eternally. God’s wrath is upon him. He has cursed him and prepared for him a tremendous punishment.
Whoever kills a believer deliberately, the penalty for him is Hell, where he will remain forever. And God will be angry with him, and will curse him, and will prepare for him a terrible punishment.
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But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment
And whoever kills a believer purposely, then his reward is Hell, to dwell therein forever; and God will be wroth with him, and curse him, and prepare for him a mighty punishment.
If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of God are upon him, and a dreadful penalty is prepared for him
If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِذَا ضَرَبۡتُمۡ فِی سَبِیلِ ٱللَّهِ فَتَبَیَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنۡ أَلۡقَىٰۤ إِلَیۡكُمُ ٱلسَّلَـٰمَ لَسۡتَ مُؤۡمِنࣰا تَبۡتَغُونَ عَرَضَ ٱلۡحَیَوٰةِ ٱلدُّنۡیَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِیرَةࣱۚ كَذَ ٰلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ ٱللَّهُ عَلَیۡكُمۡ فَتَبَیَّنُوۤا۟ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِیرࣰا ٩٤
So, you who believe, be careful when you go to fight in God’s way, and do not say to someone who offers you a greeting of peace, ‘You are not a believer,’ out of desire for the chance gains of this life- God has plenty of gains for you. You yourself were in the same position [once], but God was gracious to you, so be careful: God is fully aware of what you do
O you who believe! When you go forth (to fight) in the way of Allah, don’t distinguish and say to whoever offers to you greetings of peace: “You are not a believer” seeking advantage of life of this world. Allah has abundant booties like this for you. (Remember what) you were before but then Allah graced upon you. So distinguish (carefully before considering anyone disbeliever). Surely Allah is Well-Aware of what you do.
O Ye who believe! when ye march forth in the way of Allah, make things clear and say not unto one who giveth you a salutation: thou art none of a believer, seeking the perishable goods of the life of the world; for with Allah are spoils abundant. Even Thus were ye aforetime, then Allah favoured you. So make things clear; verily Allah is of that which ye work ever Aware
O believers, when you go out on a journey in the way of God, be discreet and do not say to anyone who greets you in peace: "You are not a believer." You desire the gain of earthly life, but there are prizes in plenty with God. You were also like him (an unbeliever) in the past, but God has been gracious to you. So be careful and discreet, for God is aware of what you do
O believers... When you go to war in the way of Allah, investigate well, and if one gives you a greeting (wants to make peace) do not say, “You are not a believer” aspiring for the goods of the worldly life... There are many spoils in the sight of Allah... You were like that yourself before, then Allah conferred His favor upon you... So research well... Indeed, Allah, as the creator of what you do, is the Habir.
You who have iman! when you go out to fight in the Way of Allah verify things carefully. Do not say, ´You are not a mumin´, to someone who greets you as a Muslim, simply out of desire for the goods of this world. With Allah there is booty in abundance. That is the way you were before but Allah has been kind to you. So verify things carefully. Allah is aware of what you do.
O you who have faith! When you issue forth in the way of Allah, try to ascertain: do not say to someone who offers you peace, ‘You are not a believer,’ seeking the transitory wares of the life of this world. Yet with Allah are plenteous gains. You too were such earlier, but Allah did you a favour. Therefore, do ascertain. Allah is indeed well aware of what you do
O you who believe! When you go forth (to war) in God’s cause, investigate with care until the situation becomes fully clear to you, and do not say to anyone who offers you (the greeting of) peace (thereby indicating his being a Muslim), "You are not a believer," seeking the fleeting gains of the present, worldly life; for with God are gains abundant. Even thus (as he now is) were you before (ignorant of faith and what being a Muslim is, and you too entered Islam with a similar word); but God has since then been gracious to you. So investigate with care until the situation becomes fully clear to you. Surely God is fully aware of all that you do
O you who believe! when you set forth in the cause of Allah, then make proper investigations (before you dub anyone as a disbeliever), and do not say to him who offers you `Salam', (- peace, the Muslim salutation to show himself thereby a Muslim,) `You are not a believer.' You seek the transitory goods of this life, but Allah has good things in plenty with Him. You were such (disbelievers) before that (you accepted Islam), but Allah has conferred His special favour on you, hence do make proper investigations. Surely, Allah is Well-Aware of what you do
O believers, when you are journeying in the path of God, be discriminating, and do not say to him who offers you a greeting, 'Thou art not a believer,' seeking the chance goods of the present life. With God are spoils abundant. So you were aforetime; but God has been gracious to you. So be discriminating; surely God is aware of the things you do
You who believe, when you travel in God's way, then make it clear (and investigate thoroughly), and do not tell anyone who offers you (a greeting of) peace and well-being: "You are not a believer," looking for the wealth of this life, whereas there are many spoils with God. That is how you were before, so God favored upon you, so make it clear. God is well aware of what you do.
If you leave for fight in the cause of God, you must make enough investigation [to be sure of the hostile intention of the enemy.] If you are greeted and received a peace offer, do not refuse it by abruptly saying: “You are disbelievers.” If you take such an attitude for the sake of making some money [by engaging in the war], remember that God can offer you more wealth [if you adopt righteousness.] Remember that you were in a similar (weak) situation and God blessed you with His grace. You must be absolutely sure [of the hostile intention of the enemy as well as your pure intention of fighting for the cause of God and not for making some fortune] before you strike keeping in mind that God is fully aware of what you are doing
O you who believe, when you go abroad in the cause of God, observe carefully, and do not say to anyone who offers you a salutation, “You are not a believer.” They covet the perishable goods of this life. But with God are profits and goods abundant. You were like them yourselves until God conferred on you His favors. Therefore, carefully observe, for God is well aware of all that you do
O you who have attained faith, when you travel (to strive) in the way of Allah, then you shall investigate. And do not say to anyone who offers you peace, “You are not a believer,” aspiring for the goods of the Earlier Life, for with Allah is a multitude of gains. You yourselves were like this before, then Allah bestowed favor upon you, so ascertain (the truth). Indeed, Allah has always been All-Aware of what you do.
O ye who believe! when ye are knocking about in the way of God be discerning, and do not say to him who offers you a salutation, 'Thou art no believer,' craving after the chances of this world's life, for with God are many spoils! So were ye aforetime, but God was gracious to you, be ye then discerning; verily, God of what ye do is well aware
O People who Believe! When you go forth to fight in holy war, make a proper study, and do not say to the one who greets you, "You are not a Muslim," - you seek the means of this worldly life; so with Allah are the bounties in plenty; you too were like this before, then Allah bestowed His favour on you, therefore you must make a proper study; indeed Allah knows whatever you do
O you who believe! When you set forth in the way of Allah, then be circumspect and do not say unto anyone who offers you a greeting of peace, “you are not a believer” Thus you are seeking the fleeting gain of the life of this world however with Allah lies ample gains. Thus you were before [Islam] and Allah has visited you with His favor therefore be circumspect. Truly Allah indeed is All-acquainted with all that you do.
O true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer; seeking the accidental goods of the present life; for with God is much spoil: Such have ye formerly been; but God hath been gracious unto you; therefore make a just discernment, for God is well acquainted with that which ye do
O you who believe! When you go forth in the way of Allah be discriminate, and do not say to him who offers you a salutation, "You art no believer," craving after the goods of this world´s life (wishing to exploit him), for with Allah are
Believers, if you are journeying in the way of Allah, do not say to those who offer you peace, until it has been clarified: 'You are not believers, ' seeking the enjoyment of the worldly life, with Allah there are many spoils. You were like that before, and Allah has been gracious to you. Therefore let it be clarified. Surely, Allah is Aware of what you do
O believers! when ye go forth to the fight for the cause of God, be discerning, and say not to every one who meeteth you with a greeting, "Thou art not a believer" in your greed after the chance good things of this present life! With God are abundant spoils. Such hath been your wont in times past; but god hath been gracious to you. Be discerning, then, for God well knoweth what ye do
O you people who have Believed! When you have moved in the Way of Allah, then you verify (before you act) and do not say to that who greeted you with (the word) Salam: ‘You are not a Believer! — (Would you commit such a crime for) seehead of state the perishable goods of the worldly life? So, with Allah are booties and spoils in great number. Thus you (too) had been before, then Allah conferred favours on you, so do verify (before you declare a person a non-believer). Surely, Allah is All-Aware of what you do
O those who believed! When you traveled in the way of God, then be clear and say not to whomever gave you a proposal of peace: Thou art not one who believes, looking for advantage in this present life. With God is much gain. Thus, you had been like that before, then God showed grace to you, so be clear. Truly, God had been Aware of what you do.
O Believers, when you travel for the cause of Allah, investigate carefully. Do not say to anyone who offers you [a greeting of] peace, “You are not a believer.” Do not seek perishable goods in this temporal life. Allah is in charge of abundant profits. You also were like that [materialistic] until Allah conferred His favor on you, so carefully investigate [a person’s true heart while he/she is in the midst of his/her spiritual journey]. Truly, Allah is greatly aware of all that you do.
O believers! When you struggle in the way of Allah, investigate carefully, and do not say to anyone who offers you a saLutation: "You are not a believer" in order to seek worldly gain by this. Allah has abundant spoils for you. Remember that you yourselves were in the same condition before. Allah has conferred His favors on you. Therefore, make a thorough investigation before considering someone an unbeliever. Allah is well aware of all your actions
Believers! When you go forth in the way of Allah, discern (between friend and foe), and do not say to him who offers you the greeting of peace: ´You are not a believer.´ If you seek the good of this worldly life, there lies with Allah abundant gain. After all, you too were such before, and then Allah was gracious to you. Discern, then, for Allah is well aware of what you do
O you who believe, when you go forth (to fight) in Allah’s way, make investigation, and say not to any one who offers you salutation, Thou art not a believer, seeking the good of this world’s life. But with Allah there are abundant gains. You too were such before, then Allah conferred a benefit on you; so make investigation. Surely Allah is ever Aware of what you do
O you who believe ! when you go striking in the way of Allah, carefully investigate and do not say to one who offers you peace, (or salutation), "You are not a believer," seeking apparent good of the life of this world (by way of taking away his belongings as booty of war), because with Allah is abundant gain (better than the booty of war). Earlier, you too were like that but Allah bestowed His favour on you, so carefully investigate. Allah is certainly informed about what you do.
O you who believe! When you set out in Allah's way, ascertain facts and do not say to any one, who offers you peace, that he is not a believer, seeking benefits of this worldly life. With Allah, on the other hand, there are bounties abundant. You were like this before, when Allah conferred His Grace on you! So ascertain the facts. Allah is indeed aware of what you do
O believers! When you set out (to fight) in the way of Allah, carry out a careful probe, and do not say to him who greets you (as a Muslim): ‘You are not a believer.’ You seek goods of the worldly life (in the shape of spoils of war, after killing a Muslim declaring him a disbeliever). So, (rest assured that) Allah has gains and booties in plenty. Before this you (too) were the same. Then Allah conferred on you His Favour (and you became Muslims). So investigate and confirm the truth (about others as well). Surely, Allah is Well Aware of what you do
O you who believe, if you attack in the cause of God then make a clear declaration, and do not say to those who greet you with peace: "You are not a believer!" You are seeking the vanity of this world; but with God are many riches. That is how you were before, but God favoured you, so make a clear declaration. God is expert over what you do
O you who believe, if you strike in the cause of God, you shall investigate carefully. And do not say to he who greets you with peace: "You are not a believer!" You are seeking the vanity of this world; but with God are many riches. That is how you were before, but God graced you, so investigate carefully. God is expert over what you do.
O you who believe, if you strike in the cause of God, you shall investigate carefully. And do not say to he who greets you with peace: "You are not a believer!" You are seeking the vanity of this world; but with God are many riches. That is how you were before, but God graced you, so investigate carefully. God is expert over what you do.
You, you those who believed, if you moved in God's sake, so seek clarification/explanation , and do not say to who threw (offered) the peace/surrender/greeting , you are not a believer, you wish/desire the life the present's/worldly life's enjoyable accessories, so at God (are) many winnings/gains/spoils, like that you were from before, so God blessed on you, so seek clarification/explanation, that God was/is with what you make/do expert/experienced
[Hence,] O you who have attained to faith, when you go forth [to war] in God's cause, use your discernment, and do not - out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "Thou art not a believer" for with God there are gains abundant. You, too, were once in the same condition - but God has been gracious unto you. Use, therefore, your discernment: verily, God is always aware of what you do
O you who have believed, when you strike (i.e. journey in the earth) in the way of Allah, then be discerning, and do not say to him who offers you the salutation, (Literally: casts the salutation, saying, "peace be upon you!") "You are not a believer, " inequitably seeking the advantage of the present (Literally: this lowly life, i.e., the life of this world) life; then in the Providence of Allah is plenteous booty. Thus you were earlier, then Allah has been bounteous to you, so be discerning. Surely Allah has been Ever-Cognizant of whatever you do
O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou art not a believer," seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do
Believers, if you march with arms for the cause of God, make sure that you know whom to fight. Do not accuse anyone who claims himself to be a Muslim of disbelief just for worldly gains. There is abundant bounty with God. Before, you were also like them, but God bestowed His favors upon you. Thus, make sure that you know whom to fight. God is Well Aware of what you do
O you who believe, when you go out in the way of Allah, be careful, and do not say to the one who offers you the Salam (salutation), .You are not a believer. to seek stuff of the worldly life. So, with Allah there are spoils in abundance. In the same state you were before; then Allah favored you. So, be careful. Surely, Allah is All-Aware of what you do
O’ you who adhere firmly to Islamic monotheism, When you go forth to fight for ( serving) the cause of Allâh, investigate properly before you start fighting and say not unto the one who initiates the greeting of salaam (Islamic greeting that means ‘Peace’): “You are not a monotheist", seeking the spoils of this ‘worldly life’. But with Allâh there are infinite spoils. You too were such before, then Allâh bestowed His favors upon you. Thus, investigate properly. Indeed, Allâh is Ever Well-Aware of all what you do.
Oh you who believe! When you go out (to fight) in the path of Allah, make a distinction (between friends and foes). If someone wishes you the greeting of Islam, do not _ seeking the benefits of this world _ be quick and say, "You are not the believer." Allah has the most abundant booty and benefits for you. In fact, you were like that once, but Allah bestowed His favors upon you. Therefore, (verify and) ascertain the facts first. Indeed, Allah is very well Aware of everything you do
O' you who live by Faith! when you go forth to fight in the cause of Allâh, investigate properly before you start fighting, and do not say to any one who offers peace: “You are not a believer”- seeking the spoils of this worldly life. But with Allâh there are infinite spoils. You too were such before, then Allâh bestowed His favors upon you. So investigate properly! Most assuredly Allâh is Ever Well-Aware of whatever you do.
O you who have conformed to Islam: When you journey into a foreign land in Allah's cause, you must distinguish by the sight and by other senses the disposition of the people whether or not they have conformed to Islam lest you spoil your best designs by faulty actuation. Nor should you say to anyone who greets you: "You are not a Muslim;" prompted by selfish motive principles of considering him a fit subject for plunder, in quest of the fleeting and evanescent glory of life below when glory, valuables, possessions and all graces abound in heaven's realm. Remember, if he is not a believer in Allah, thus were you before but Allah graced you with guidance to His path of righteousness. Therefore, discern the truth from what is false; Allah is ever 'Alimun of all that you d
Believers, when you set out on patrol in the path of Allah, be cautious. When someone gives you a greeting of peace, do not say: “You are not a believer,” seeking worldly gains, Allah has many other rewards. That is how you used to behave in the past until Allah favoured you with Islam, so be open and honest. Allah is aware of what you do
O believers! When you struggle in the cause of Allah, be sure of who you fight. And do not say to those who offer you ˹greetings of˺ peace, “You are no believer!”—seeking a fleeting worldly gain. Instead, Allah has infinite bounties ˹in store˺. You were initially like them then Allah blessed you ˹with Islam˺. So be sure! Indeed, Allah is All-Aware of what you do.
Oh you believers, when you go out in the way of Allah then make sure and do not say to anyone who offers you peace ´You are not a believer´, desiring the offering of this world when with Allah there is plenty of gain; you yourselves were like this before, then Allah bestowed His favours on you, so make sure, for Allah is aware of what you do.
Believers, if you go to fight for the cause of God, show discernment and do not say to him that offers you peace: ‘You are not a believer,‘ seeking the chance booty of this world; for with God there are abundant gains. Such was your custom in days gone by, but now God has bestowed on you His grace. Therefore show discernment; God is cognizant of what you do
O you who believe, if you strike in the cause of GOD, you shall be absolutely sure. Do not say to one who offers you peace, "You are not a believer," seeking the spoils of this world. For GOD possesses infinite spoils. Remember that you used to be like them, and GOD blessed you. Therefore, you shall be absolutely sure (before you strike). GOD is fully Cognizant of everything you do.
So, believers, be careful when you fight in God's path, and use your discernment. Do not say to someone who offers you a greeting of peace, "You are not a believer, aspiring for worldly goods. God has plenty of gains for you. You were once in the same position, but God has been gracious to you. Therefore, use your discernment. God is always aware of what you do.
So, believers, be careful when you fight in God’s path and use your discernment. Do not say to someone who offers you a greeting of peace, “You are not a believer, aspiring for worldly goods. God has plenty of gains for you. You were once in the same position, but God has been gracious to you. Therefore, use your discernment. God is always aware of what you do.
O you who believed! If you go forth in Allah’s pathway, so demonstrate, and do not say to him who throws to you the peace, “You are not a believer,” seeking for the Chattel of the Dunya (this world) life. So, with Allah plenteous spoils. Thus, you were like that before, so Allah conferred His favor upon you, so demonstrate. Surely, Allah is with what you are working, Expert.
O you who have Faith! When you go forth (to fight) in the way of Allah, make investigation, and do not say to the one who offers you peace: ' You are not a believer,' seeking the goods of this world's life! But, with Allah are abundant spoils. You, too, were such before, then Allah conferred (His) grace on you; therefore make investigation. Verily Allah is aware of what you do
Believers, when you go on an expedition to serve the cause of God, use your discernment and do not — out of a desire for the fleeting gains of this worldly life — say to one who offers you the greeting of peace: “You are not a believerâ€: for with God are abundant gains. Thus have you been in days gone by. But God has bestowed on you His grace. Therefore, use your discernment. Indeed God is always aware of what you do.
O You who have chosen to be graced with belief! When you go forth in the Cause of Allah (to meet the armed challenge), use your discernment. And do not say, out of a desire for the fleeting gains of this worldly life, to anyone who offers you the greeting of peace, "You are not a believer." For with Allah are abundant gains. Remember, once you were ignorant, and you were weak like the disbelievers are now. Allah has been Gracious to you, so be gracious to His servants (9:128), (90:17). Use your discernment. Allah is always Aware of what you do
O you who believe! when you go to war in Allah's way, make investigation, and do not say to any one who offers you peace: You are not a believer. Do you seek goods of this world's life! But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do
O ye who believe ! when you go forth to fight in the cause of ALLAH, make proper investigation and say not to anyone who greets you with the greeting of peace, Thou art not a believer.' You seek the goods of this life, but with ALLAH are good things in plenty. Such were you before this, but ALLAH conferred His special favour on you; so do make proper investigation. Surely, ALLAH is Aware of what you do
O you who believe! When you go forth in the way of God, be discerning, and say not unto him who offers you peace, “You are not a believer,” seeking the ephemeralities of the life of this world, for with God are abundant spoils. Thus were you yourselves beforehand, but God has been gracious to you. Therefore be discerning. Truly God is Aware of whatsoever you do
O you who believe! When you go abroad in the cause of Allah, find out (everything) carefully, and do not say to anyone who offers you a greeting: "You are not a believer!" While wanting the perishable goods of the worldly life. With Allah are plenty of profits and spoils. Even though, you were yourselves (like this) before, till Allah conferred on you His favors: Therefore carefully find out everything (and detail). Verily, Allah is All Aware (Khabeer) of all that you do
O you who believe, when you set out in the cause of God, be discerning. And don’t say to one who greets you with peace, “You are not a believer,” pursuing the perishable goods of worldly life. You were like them before, until God bestowed His favor upon you. So, be discerning; God is always aware of what you do.
O you who believe! When you journey in the way of God, investigate, and do not say to him who offers you peace, 'You are not a believer,' aspiring for the goods of this world. With God are abundant riches. You yourselves were like this before, and God bestowed favor on you; so investigate. God is well aware of what you do
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O you who have believed, when you go forth [to fight] in the cause of Allah , investigate; and do not say to one who gives you [a greeting of] peace "You are not a believer," aspiring for the goods of worldly life; for with Allah are many acquisitions. You [yourselves] were like that before; then Allah conferred His favor upon you, so investigate. Indeed Allah is ever, with what you do, Acquainted
O those who believed! When you are journeying in the way of God, then investigate, and do not say to whoever offers to you the peace, 'You are not a believer,' seeking goods of the worldly life, and with God are many spoils. Thus were you before, then God bestowed favour on you, so investigate; indeed, God is aware of what you do.
O ye who believe! When ye go abroad in the cause of God, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with God are profits and spoils abun dant. Even thus were ye yourselves before, till God conferred on you His favours: Therefore carefully investigate. For God is well aware of all that ye do
O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do
لَّا یَسۡتَوِی ٱلۡقَـٰعِدُونَ مِنَ ٱلۡمُؤۡمِنِینَ غَیۡرُ أُو۟لِی ٱلضَّرَرِ وَٱلۡمُجَـٰهِدُونَ فِی سَبِیلِ ٱللَّهِ بِأَمۡوَ ٰلِهِمۡ وَأَنفُسِهِمۡۚ فَضَّلَ ٱللَّهُ ٱلۡمُجَـٰهِدِینَ بِأَمۡوَ ٰلِهِمۡ وَأَنفُسِهِمۡ عَلَى ٱلۡقَـٰعِدِینَ دَرَجَةࣰۚ وَكُلࣰّا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَفَضَّلَ ٱللَّهُ ٱلۡمُجَـٰهِدِینَ عَلَى ٱلۡقَـٰعِدِینَ أَجۡرًا عَظِیمࣰا ٩٥
Those believers who stay at home, apart from those with an incapacity, are not equal to those who commit themselves and their possessions to striving in God’s way. God has raised such people to a rank above those who stay at home- although He has promised all believers a good reward, those who strive are favoured with a tremendous reward above those who stay at home
Not equal are those of the believers who sit (at home), except those who are handicapped (disabled), and those who strive in the way of Allah with their wealth and their lives. Allah has exalted those who strive with their wealth and their lives over those who sit in rank (at home). To each, Allah has promised good (Paradise), and Allah has graced those who strive above those who sit (at home) with a great reward;
Not equal are the holders back among the believers, save those who are disabled, and the strivers in the way of Allah with their- riches and their lives. Allah hath preferred in rank the strivers with their riches and their lives above the holders-back, and unto all Allah hath promised good. And Allah hath preferred the strivers above the holdersback with a mighty hire
The faithful who sit idle, other than those who are disabled, are not equal to those who fight in the way of God with their wealth and lives. God has exalted those in rank who fight for the faith with their wealth and souls over those who sit idle. Though God's promise of good is for all, He has granted His favour of the highest reward to those who struggle in preference to those who sit at home
Not equal are those who stay behind from war without a valid reason and those who fight in the way of Allah with their possessions and their lives (their sense of self)... Allah has raised the degree of those who struggle with their possessions and their lives over those who stay behind. Allah has given the best to all of them. But Allah has preferred those who strive in His cause over those who stay back, with a great reward.
Those muminun who stay behind — other than those forced to by necessity — are not the same as those who do jihad in the Way of Allah, sacrificing their wealth and themselves. Allah has given those who do jihad with their wealth and themselves a higher rank than those who stay behind. Allah has promised the Best to both, but Allah has preferred those who do jihad over those who stay behind by an immense reward:
Not equal are those of the faithful who sit back —excepting those who suffer from some disability— and those who wage jihad in the way of Allah with their possession and their persons. Allah has graced those who wage jihad with their possessions and their persons by a degree over those who sit back; yet to each Allah has promised the best reward, and Allah has graced those who wage jihad over those who sit back with a great reward
Not equal are those of the believers who (when not all believers are required to mobilize for God’s cause) sit still without justifiable excuse (and without doing any harm to God’s cause) and those who strive (and fight) in God’s cause with their wealth and their persons. God has exalted in rank those who strive with their wealth and their persons over those who sit still. To each God has promised the best reward (Paradise), and yet God has exalted those who strive over those who sit still by a tremendous reward
Such of the believers as stay (at home) excepting the disabled ones, and those who strive in the cause of Allah with their substance and their lives, are not equal. Allah has exalted in rank those who strive (in His cause) with their substance and their lives above those who stay (at home), and yet to each one Allah has promised good but Allah has indeed granted eminence to those who strive (in His cause) over those who stay (at home) by giving them much better reward
Such believers as sit at home -- unless they have an injury -- are not the equals of those who struggle in the path of God with their possessions and their selves. God has preferred in rank those who struggle with their possessions and their selves over the ones who sit at home; yet to each God has promised the reward most fair; and God has preferred those who struggle over the ones who sit at home for the bounty of a mighty wage
Those among the believers who sit around, except those who are disabled, and those who try hard with their wealth and their lives in God's way are not equal. God set rank of those who try hard with their wealth and their lives above those who sit around. And God promised good things to each one, while God has preferred those who try hard over the ones who sit around with a great reward,
Those who prefer the safety of their house are not equal to those who go to fight in the cause of God offering their wealth and lives. Those who sacrifice their lives and wealth earn a higher rank from their Lord. Although God has promised a good reward for all believers, those who fight for the sake of God will get a better reward than those who stay behind
Not equal are those believers who sit at home and receive no hurt, and those who strive and fight in the cause of God with their goods and their persons. God has granted a grade higher to those who strive and fight with their goods and persons, than to those who sit at home. To all has God promised good, but He favors those who strive and fight, above those who sit at home, with a special reward
Those of the believers who, though not disabled, stay behind, are not equal to those who strive in the way of Allah with their wealths and their lives. Allah has favored those who strive with their wealths and their lives above those who stay behind with a degree (of rank). But Allah has promised goodness to both. Yet Allah has favored those who strive over those who stay behind with a great reward:
Not alike are those of the believers who sit at home without harm, and those who are strenuous in God's way with their wealth and their persons. God hath preferred those who are strenuous with their wealth and their persons to those who sit still, by many degrees, and to each hath God promised good, but God hath preferred the strenuous for a mighty hire over those who sit still,
The Muslims who stay back from holy war without proper excuse, are not equal to the Muslims who fight in Allah's cause with their wealth and lives; Allah has bestowed higher ranks to the warriors who strive with their wealth and lives, than those who stay back; and Allah has promised good to all; and Allah has favoured the warriors upon those who stay back, with a great reward
They are not equal, those among the believers who remain sitting – other than those who are handicapped – and those who strive in the way of Allah with their wealth and their lives. Allah has raised in ranks those who strive with their wealth and their lives over those who sit at home. However Allah’s good promise is for all but Allah does raise those who strive over those who remain sitting with a reward most magnificent.
Those believers who sit still at home, not having any hurt, and those who employ their fortunes and their persons for the religion of God, shall not be held equal. God hath preferred those who employ their fortunes and their persons in that cause, to a degree of honour above those who sit at home: God hath indeed promised every one paradise, but God hath preferred those who fight for the faith before those who sit still
Not alike are those of the believers who sit at home, except those have a disability, and those who strive in Allah´s way with their wealth and their lives. Allah hath preferred those who strive with their wealth and their lives to those who sit st
Believers who stay behind, having no injury, are not equal to those who fight in the way of Allah with their wealth and their souls. Allah has preferred those who fight with their wealth and their souls a degree above those who stay behind (because of sickness). Yet to each, Allah has promised the most excellent (Paradise). And Allah has preferred those who fought over those who stayed behind with a great wage
Those believers who sit at home free from trouble, and those who do valiantly in the cause of God with their substance and their persons, shall not be treated alike. God hath assigned to those who contend earnestly with their persons and with their substance, a rank above those who sit at home. Goodly promises hath He made to all. But God hath assigned to the strenuous a rich recompense, above those who sit still at home
Are not equal those who stay (at home) from amongst the Believers without being disabled and those who strive in the cause of Allah with their wealth and their persons. Allah has given a higher grade to those who strive with their wealth and their persons in comparison to those who stay. Unto all, Allah has promised good. And Allah has preferred those who strive, over those who stay (at home) by a huge reward
Not on the same level are the ones who sit at home among the ones who believe—other than those imbued with disability—and the ones who struggle in the way of God with their wealth and their lives. God gave advantage to the ones who struggle with their wealth and their lives by a degree over the ones who sit at home. And to each God promised the fairer. And God gave advantage to the ones who struggle over the ones who sit at home with a sublime compensation
Believers who stay behind, except those with disabilities, are not equal to those who struggle in Allah’s way with their properties and bodies. Allah shows preference to those who struggle with their properties and bodies to those who stay behind. Allah has promised goodness to them all. Allah will give those who struggle a greater reward than those who stay will get.
Those believers who stay at home - having no physical disability - are not equal to those who make Jihad (struggle) in the cause of Allah with their wealth and their persons. Allah has granted a higher rank to those who make Jihad with their wealth and their persons than to those who stay at home. Though Allah has promised a good reward for all, Allah has prepared a much richer reward for those who make Jihad for Him than for those who stay at hom
Those believers who sit at home, unless they do so out of a disabling injury, are not the equals of those who strive in the way of Allah with their possessions and their lives. Allah has exalted in rank those who strive with their possessions and their lives over those who sit at home; and though to each Allah has promised some good reward, He has preferred those who strive (in the way of Allah) over those who sit at home for a mighty reward
The holders back from among the believers not disabled by injury, and those who strive hard in Allah’s way with their property and their persons, are not equal. Allah has made the strivers with their property and their persons to excel the holders-back a (high) degree. And to each Allah has promised good. And Allah has granted to the strivers above the holders-back a mighty reward -
Those believers who sit (at home) without receiving any injury are not equal to those who strive in the way of Allah with their wealth and their persons. Allah has been more gracious to those who strive with their wealth and their persons by (giving them a higher) rank over those who sit (at home), and to each Allah has promised good but Allah has been more gracious to those who strive, by giving them a greater reward compared to those who sit (at home),
Not equal are those among the believers who sit back at home — disabled men excepted — and those who strive in Allah's Path with their wealth and with their persons. Allah has favoured those, who strive with their wealth and with their persons, with higher rank than those who sit back. And Allah has promised the good to both, but Allah has favoured those who strive, over those who sit back, with a great reward
Those of the Muslims who (shirking fight) stay back (home) without any stressful condition (i.e., excuse), and those who fight in the cause of Allah with their material as well as human resources cannot be equal (in their reward and rank). Allah has exalted in rank those who fight in the cause of Allah with their material as well as human resources above those who stay back withdrawn. Allah has (surely) promised good to all (the believers, yet) He has bestowed the merit of excellence with a mighty reward (and bounty) on those who strive hard over those who stay behind
Not equal are those who stayed behind from the believers; except those disabled; with those who strived in the cause of God with their money and lives. God has preferred those who strive with their money and lives over those who stayed behind by a grade; and to both God has promised goodness; and God has preferred the strivers over those who stay by a great reward
Not equal are those who stayed behind from the believers; except those disabled; with those who strived in the cause of God with their money and lives. God has preferred those who strive with their money and lives over those who stayed behind by a grade; and to both God has promised goodness; and God has preferred those who strived over those who stayed behind by a great reward.
Not equal are those who stayed behind from the believers; except those disabled; with those who strived in the cause of God with their money and lives. God has preferred those who strive with their money and lives over those who stayed behind by a grade; and to both God has promised goodness; and God has preferred those who strived over those who stayed behind by a great reward.
From the believers the remaining (behind) not/other than those of the difficult circumstances and the struggling/defending for God's sake with their properties and themselves do not become equal, God preferred the struggling/defending with their properties and themselves over the remaining in a stage/degree, and each/all God promised the goodness, and God preferred the struggling/defending above the remaining (by) a great reward
SUCH of the believers as remain passive - other than the disabled - cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives: God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all [believers], yet has God exalted those who strive hard above those who remain passive by [promising them] a mighty reward
(The ones) of the believers sitting back-other than the ones (suffering) harm-are not the equals of the ones who strive in the way of Allah with their riches and their selves. Allah has graced the ones who strive with their riches and their selves with a (superior) degree over the ones sitting back; and to each Allah has promised the fairest (reward); and Allah has graced the ones striving over the ones sitting back with a magnificent reward
Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary
Among the believers, those who stay at home without a good reason are not equal to those who strive for the cause of God in person or with their property. To those who strive for His cause in person or with their property, God has granted a higher rank than to those who stay at home. God has promised that everyone will receive his proper share of the reward but He will grant a much greater reward to those striving for His cause than to those who stay home (for no reason)
Those among the believers who sit back, except the handicapped, are not equal to those who fight in the way of Allah with their riches and their lives. Allah has raised the rank of those who fight with their riches and their lives, over those who sit; and to each, Allah has promised good. Allah has given precedence to those who fight over those who sit in giving them a great rewar
Not equal are those among the ‘Monotheistic Believers’ who stay home except for those who are handicapped, and those who struggle hard and fight (bravely) for (serving) the cause of Allâh with their wealth and with their lives. Allâh has preferred in grades those who struggle hard and fight (bravely) with their wealth and with their lives above the ones who stay home. To each, Allâh has promised good reward ('Al-Jannah'), but Allâh has preferred those who struggle hard and fight (bravely) for His cause above those who stay home by much greater reward.
The two are not equal: those who sit at home (and do not join the fighting) _ unless they have a reason; they are handicapped _ and those who strive hard in the path of Allah with their wealth and lives. Over those who sit at home, Allah has excelled and elevated to a higher honor those who strive hard with their wealth and lives. Compared to those who sit at home, Allah will award a far greater reward to those who wage a struggle
Those Monotheistic Believers who stay home- except those with valid excuses- are by no means equal to those who strive and fight in the cause of Allâh with their wealth and their lives. Allâh has preferred in grades those who strive and fight in the cause of Allâh with their wealth and their lives above those who sit (at home). To each, Allâh has promised good reward. But Allâh has preferred those who strive and fight in His cause above those who stay home by much greater reward.
They are not alike, the stay-at-home for no valid reason (sickness, trouble and the like) and those who strive in the cause of Allah with their wealth and their lives. Allah has invested those who strove with their wealth and their lives in His cause with special distinctions a step higher in the scale of dignity and rank than that He invested in the stay-at-home. Yet both did Allah promise efficacious grace effecting the end for which it is given. But those who strive shall Allah distinguish from the stay-at-home by quite a rich reward
The believers who stayed behind – apart from those who were physically or financially incapable – are not equal to those who strive with their lives and their wealth in the path of Allah. Allah has favoured by degrees those who strive with their wealth and lives above those who stayed behind. Allah has promised both goodness; however, Allah has favoured those who strive over those who stayed behind with a great reward
Those who stay at home—except those with valid excuses—are not equal to those who strive in the cause of Allah with their wealth and their lives. Allah has elevated in rank those who strive with their wealth and their lives above those who stay behind ˹with valid excuses˺. Allah has promised each a fine reward, but those who strive will receive a far better reward than others—
Not alike are those who sit back amongst the believers without excuse and those who strive in the way of Allah with their wealth and lives. Allah has set those who strive with their wealth and their lives a stage above those who sit back, and to all Allah has promised good, and Allah has preferred those who strive over those who sit back with an immense reward.
The believers who stay at home ― apart from those that suffer from a grave disability ― are not the equals of those who fight for the cause of God with their goods and their persons. God has exalted in rank those who fight with their goods and their persons above those who stay at home. God has promised all a good reward; but far richer is the recompense of those who fight for Him
Not equal are the sedentary among the believers who are not handicapped, and those who strive in the cause of GOD with their money and their lives. GOD exalts the strivers with their money and their lives above the sedentary. For both, GOD promises salvation, but GOD exalts the strivers over the sedentary with a great recompense.
Unequal are the passive believers who stay behind, to those who commit themselves, their possessions and their lives to struggling in God's cause. God has raised those who struggle to a rank far above those who stay behind. Even though God has promised the ultimate good unto all believers, those who struggle are favored with a tremendous reward,
The passive believers who stayed behind are unequal to those who commit themselves, their possessions, and their lives to struggling in God’s cause. God has raised those who struggle to a rank far above those who stay behind. Even though God has promised the ultimate good unto all believers, those who struggle are favored with a tremendous reward,
Not equal are the sitters from the believers, other than those who have damage, and those who, effort (Mujahideen) in Allah’s pathway with their money and themselves. Allah favors those who effort (Mujahideen) with their money and themselves above the sitting ones, by a degree. And Allah has promised excellence for both. And Allah favors those who put effort (Mujahideen), over the sitting ones, with a great wage.
Such believers who sit still, not having any injury are not equal with those who strive in the way of Allah with their wealth and their lives. Allah has raised the strivers with their wealth and lives in rank above those sitting back; and to each (class) Allah has promised good, but He has bestwed a great reward on the strivers above those sitting back
Those of the believers who remain passive, other than the disabled, are not equal to those who strive hard in God's cause with their possessions and their lives. God has exalted those who strive hard with their possessions and their lives far above the ones who remain passive. To each God has promised the ultimate good, yet God has preferred those who strive hard over those who remain passive with a mighty reward:
Those believers who sit back, except for a disability, are not equal in ranks to those who strive with their wealth and person in the Cause of Allah. Allah has granted a grade higher to those who strive with their wealth and person than that granted those who remain passive. Although Allah has promised the ultimate good to all believers, yet Allah has exalted with immense reward those who strive, above the ones who sit back at home
The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward
Those of the believers who sit at home, excepting the disabled ones, and those who strive in the cause of ALLAH with their wealth and their persons, are not equal. ALLAH has exalted in rank those who strive with their wealth and their persons above those who sit at home. And to each ALLAH has promised good. And ALLAH has exalted those who strive above those who sit at home, by a great reward
Those who stay behind among the believers—except for the disadvantaged—and those who strive in the way of God with their goods and lives are not equal. God favors those who strive with their goods and their lives a degree above those who stay behind. Unto both God has promised that which is most beautiful. But He favors those who strive with a great reward above those who stay behind
Believers who sit (at home), except the disabled; And receive no hurt (of fight), are not equal to those who struggle and fight in the cause of Allah with their goods and their person. Allah has granted a position higher to those who struggle and fight with their goods and persons than to those who sit (at home). To each Allah has promised good (reward): But Allah has given a (special) position to those who struggle and fight above those who sit (at home) with a great reward—
Those believers who sit idle, other than those with a disability, aren’t on par with those who strive in God’s path with their wealth and lives. God has given preference to the strivers with their wealth and lives over the inactive. Yet, to both, God promises good. However, God favors the strivers over the inactive, with a distinguished reward.
Not equal are the inactive among the believers—except the disabled—and the strivers in the cause of God with their possessions and their persons. God prefers the strivers with their possessions and their persons above the inactive, by a degree. But God has promised goodness to both. Yet God favors the strivers, over the inactive, with a great reward
Not available
Not equal are those believers remaining [at home] - other than the disabled - and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward
Not alike are those of the believers who sit at home without harm, and those who strive in God's way with their wealth and their souls. God has favoured those who strive with their wealth and their souls over those who sit, by many degrees, and to each has God promised good, but God has favoured those who strive for a mighty reward over those who sit,
Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of God with their goods and their persons. God hath granted a grade higher to those who strive and fight with their goods and perso ns than to those who sit (at home). Unto all (in Faith) Hath God promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,
Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,
دَرَجَـٰتࣲ مِّنۡهُ وَمَغۡفِرَةࣰ وَرَحۡمَةࣰۚ وَكَانَ ٱللَّهُ غَفُورࣰا رَّحِیمًا ٩٦
high ranks conferred by Him, as well as forgiveness, and mercy: God is most forgiving and merciful
(higher) ranks from Him, and forgiveness and Mercy. Allah is Forgiving, Merciful.
Ranks from Him and forgiveness and mercy; and Allah is ever Forgiving, Merciful
For them are higher ranks with God, and forgiveness and grace; and God is forgiving and kind
Degrees, forgiveness and grace (He has given). Allah is the Ghafur and the Rahim.
high ranks conferred by Him as well as forgiveness and mercy. Allah is Ever-Forgiving, Most Merciful.
ranks from Him, forgiveness, and mercy, and Allah is all-forgiving, all-merciful
For them are ranks from Him (differing according to the degree of the sincerity and striving of each), and forgiveness and mercy (to bring unforeseen blessings). God is All-Forgiving, All-Compassionate
(It will consist of) exalted ranks bestowed by Him and (His) protection and mercy, for Allah is Great Protector, Ever Merciful
in ranks standing before Him, forgiveness and mercy; surely God is All-forgiving, All-compassionate
(higher) ranks and forgiveness and mercy from Him. God is forgiving and merciful.
Those who fight for the cause of God are ranked higher, and will earn God’s forgiveness and mercy. God is indeed the Most Forgiving, the Most Merciful
Ranks specially bestowed by Him, and forgiveness and mercy. For God is Oft-Forgiving, Mercifully Redeeming
(high) degrees (of rank) from Him, and forgiveness and mercy, for Allah has always been Oft-Forgiving, Bestowing of mercy.
degrees from him, and pardon and mercy, for God is forgiving and merciful
Ranks (of honour) from Him, and forgiveness, and mercy; and Allah is Oft Forgiving, Most Merciful
Ranks from Him and forgiveness and mercy and truly Allah is Oft-Forgiving, All-merciful.
by adding unto them a great reward, by degrees of honour conferred on them from him, and by granting them forgiveness, and mercy; for God is indulgent and merciful
Degrees of rank from Him, and pardon and mercy, for Allah is Forgiving and Merciful
Ranks from Him, forgiveness and mercy. Allah is the Forgiver, the Most Merciful
Rank of his own bestowal, and forgiveness, and mercy; for God is Indulgent, Merciful
(That would be as extra) grades from Him, as well as Forgiveness and Mercy. And Allah is All-Forgiving, continuously Merciful
degrees from Him and forgiveness and mercy. And God had been Forgiving, Compassionate.
[Those who struggle will get] higher grades of quality as well as forgiveness and mercy. Allah is Most Forgiving, Most Merciful.
- they have special higher ranks, forgiveness and mercy. Allah is Forgiving, Merciful
For them are ranks, forgiveness, and favours from Him. Allah is All-Forgiving, All-Compassionate
(High) degrees from Him and protection and mercy. And Allah is ever Forgiving, Merciful
ranks from Him and protective forgiveness and mercy and Allah is Protectively Forgiving, Merciful.
Ranks from Him and forgiveness and mercy. And Allah is Forgiving, Merciful
There are (for them multiple) degrees of higher grades from Him and forgiveness and mercy. And Allah is Most Forgiving, Ever-Merciful
Grades from Him and forgiveness and a mercy. God is Forgiving, Merciful
Grades from Him and forgiveness and a mercy. God is Forgiving, Merciful.
Grades from Him and forgiveness and a mercy. God is Forgiving, Merciful.
Stages/degrees from Him and a forgiveness and a mercy, and God was/is a forgiver, merciful
[many] degrees thereof - and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace
Degrees (of Grace) from Him, and forgiveness and mercy; and Allah has been Ever-Forgiving, Ever-Merciful
Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful
God will grant those who strive high ranks, forgiveness, and mercy. He is All-forgiving and All-merciful
— high ranks from Him and forgiveness and mercy. Allah is Most-Forgiving, Very-Merciful
Degrees of rank come from Him, and forgiveness and clemency. Allâh is Ever Oft-Forgiving, Most Merciful.
(He will bestow upon them) a much higher honor by His grace, as well as forgiveness and mercy! Allah is the most Forgiving, and the most Merciful
Degrees of rank bestowed by Him, as well as forgiveness and mercy. For Allâh is Ever Oft-Forgiving- Most Merciful.
These are grades of quality, disposition and attributes as determined and conferred by Him besides forgiveness and mercy, and Allah has always been ever Ghafurun and Rahimun
high ranks, forgiveness and kindness. Allah is Forgiving, Most Kind
far superior ranks, forgiveness, and mercy from Him. And Allah is All-Forgiving, Most Merciful.
Stages from Him and forgiveness and mercy, and Allah is forgiving, merciful.
ranks of His own bestowal, forgiveness, and mercy. Surely God is forgiving and compassionate
The higher ranks come from Him, as well as forgiveness and mercy. GOD is Forgiver, Most Merciful.
high ranks conferred by Him, as well as forgiveness, and mercy. God is most Forgiving and Merciful-to-all .
high ranks conferred by Him, as well as forgiveness and mercy. God is the Most Forgiving, the Mercy Giver.
Degrees from Him and forgiveness and mercy. And Allah is ever Forgiver, Merciful.
(Strivers will have) degrees (of rank) from Him, and forgiveness and Mercy, and Allah is Forgiving, Merciful
degrees of honour, forgiveness of sins and His grace. God is Much- Forgiving, Merciful.
The higher ranks come from Him, as well as forgiveness and Grace. Allah is ever Forgiving, Merciful
(High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful
By degrees of excellence bestowed by HIM, and by special forgiveness and mercy. And ALLAH is Most Forgiving, Merciful
degrees conferred by Him, and forgiveness and mercy. Surely God is Forgiving, Merciful
Positions specially given by Him— (And also) Forgiveness and Mercy. And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Degrees of rank from Him, forgiveness, and mercy. God is always Forgiving and Merciful.
Degrees from Him, and forgiveness, and mercy. God is Forgiving and Merciful
Not available
Degrees [of high position] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful
Degrees from him, and pardon and mercy, and God is forgiving, compassionate.
Ranks specially bestowed by Him, and Forgiveness and Mercy. For God is Oft-forgiving, Most Merciful
Ranks specially bestowed by Him, and Forgiveness and Mercy. For Allah is Oft-forgiving, Most Merciful
14
Muslims against enemy
إِنَّ ٱلَّذِینَ تَوَفَّىٰهُمُ ٱلۡمَلَـٰۤىِٕكَةُ ظَالِمِیۤ أَنفُسِهِمۡ قَالُوا۟ فِیمَ كُنتُمۡۖ قَالُوا۟ كُنَّا مُسۡتَضۡعَفِینَ فِی ٱلۡأَرۡضِۚ قَالُوۤا۟ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَ ٰسِعَةࣰ فَتُهَاجِرُوا۟ فِیهَاۚ فَأُو۟لَـٰۤىِٕكَ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَسَاۤءَتۡ مَصِیرًا ٩٧
When the angels take the souls of those who have wronged themselves, they ask them, ‘What circumstances were you in?’ They reply, ‘We were oppressed in this land,’ and the angels say, ‘But was God’s earth not spacious enough for you to migrate to some other place?’ These people will have Hell as their refuge, an evil destination
Surely! Those whom the angels caused death while they have wronged themselves, they (angels) say to them: “In what (condition) were you?” They reply: “We were oppressed in the earth.” They (angels) say: “Was not the earth of Allah spacious enough (for you) to emigrate in it?” Those people will find their abode in hell, an evil destination.
Verily unto those whom the angels carry off in death, while they are yet oppressors of their souls, they will say: what were ye in? They will say: Weakened were we in the land. They Will say: was not Allah's land wide so that ye could migrate thereto. These: their resort is hell an evil retreat!
As for those whose souls are taken by the angels (at death) while in a state of unbelief, they will be asked by the angels: "What (state) were you in?" They will answer: "We were oppressed in the land." And the angels will say: "Was not God's earth large enough for you to migrate?" Their abode will be Hell, and what an evil destination
Indeed, the angels told those who are in a state of doing wrong to themselves while they are taken by death, “In what condition were you? (Why were you in a state of doing wrong to yourselves?)”... They said, “We were weak and helpless on earth”... (The angels) said, “Was Allah’s earth not vast enough for you to migrate therein?”... Their refuge will be hell... What a wretched end!
The angels ask those they take while they are wronging themselves, ´What were your circumstances?´ They reply, ´We were oppressed on earth.´ They say, ´Was Allah´s earth not wide enough for you to have made hijra elsewhere in it?´ The shelter of such people will be Hell. What an evil destination!
Indeed, those whom the angels take away while they are wronging themselves, they ask, ‘What state were you in?’ They reply, ‘We were abased in the land.’ They say, ‘Was not Allah’s earth vast enough so that you might migrate in it?’ The refuge of such shall be hell, and it is an evil destination
As to those whose souls the angels (charged with taking the souls of people) take in the state of wronging themselves (by continuing to live in unbelief without suffering to emigrate to a land where they would be able to attain faith): They (the angels) ask them: "What situation were you in (so that you were not with the believers)?" They say: "We were under such oppression in this land that we could not find way to faith." They (the angels) say: "Was God’s earth not wide enough for you to emigrate in it?" Such are those whose refuge is Hell: how evil a destination to arrive at
Surely, the angels will ask those whom they cause to die while they were acting unjustly towards themselves (by prolonging their stay in the land of the disbelievers and thus transgressing against their own souls), `What circumstances were you in (that you did not avow Islam openly)?' They will reply, `We were treated as weak in the country (to express our belief).' They (- the angels) will say, `Was not Allah's earth spacious enough for you to have emigrated therein?' It is these whose abode shall be Gehenna and an evil destination it is
And those the angels take, while still they are wronging themselves -- the angels will say, 'In what circumstances were you?' They will say, 'We were abased in the earth.' The angels will say, 'But was not God's earth wide, so that you might have emigrated in it?' Such men, their refuge shall be Gehenna -- an evil homecoming! -
When angels take the life of those who are wrong to themselves, they say: “What were you up to?” They say: “We were weak on the earth.” They say: “Was not God’s earth vast enough, so that you migrate in it?” Their housing will be hell, and it is a bad destination.
When the angles take the should of those who [had compromised and in consequence] were unjust to their own souls, they will ask why did you do this to your own should. They will reply: “We did not have any other choice as we were under oppression.” The angles will reply: “Was the Lord’s earth not big enough to migrate and find another place [to live in accordance with the Lord’s laws?] Hell is where they will end up; what a terrible place to live in
When angels take the souls of those who die harming their souls, they say, “In what condition were you in?” They will reply, “Weak and oppressed were we in the earth.” They say, “Was not the earth of God spacious enough for you to move yourselves away from wrong?” Such people will find their abode in hell, what a terrible place
Indeed, (regarding) those whom the angels took up at death while they were unjust to themselves, they said, “What was the matter with you?” They said, “We were deemed weak and oppressed in the land.” They said, “Was Allah’s earth not vast enough for you to emigrate therein?” So those—their shelter is Hell, and what an evil destiny!
Verily, the angels when they took the souls of those who had wronged themselves, said, 'What state were ye in?' they say, 'We were but weak in the earth;' they said, 'Was not God's earth wide enough for you to flee away therein?' These are those whose resort is hell, and a bad journey shall it be
The angels ask the people whose souls they remove while they were wronging themselves, "What were you engaged in?" They reply, "We were powerless in the land"; the angels say, "Was Allah’s earth not spacious enough for you to have migrated in it?" The destination for such is hell; and a very wretched place to return
Truly those, whose souls are taken by the angels while they wrong themselves, they [angels] will say unto them, “In what condition were you?” They will say, “We used to be oppressed in the land.” They will say unto them, “Was Allah’s land not broad so that you may migrate therein?” Indeed those, their abode is the hellfire and what a woeful place of ending;
Moreover unto those whom the angels put to death, having injured their own souls, the angels said, of what religion were ye? They answered, we were weak in the earth. The angels replied, was not God's earth wide enough, that ye might fly therein to a place of refuge? Therefore their habitation shall be hell; and an evil journey shall it be thither
Verily, the angels when they take the souls of those who had wronged themselves, they say, "What state were you in?" They say, "We were but weak (and oppressed) in the earth;" They say, "Was not Allah´s earth wide enough fo
And the angels who take those who wronged themselves will say: 'In what condition were you? ' They will reply 'We were oppressed in the land. ' They (the angels) will say: 'Was not the earth of Allah wide enough for you in order that you migrate in it? ' Those, their shelter will be Gehenna (Hell), an evil arrival
The angels, when they took the souls of those who had been unjust to their own weal, demanded, "What hath been your state?" They said, "We were the weak ones of the earth." They replied, "Was not God's earth broad enough for you to flee away in?" These! their home shall be Hell, and evil the passage to it
Verily, those for whom angels complete their life-span (by detaching the soul from the body and thus cause them die while these) people (are) in a state of wrong to their selves, they (i.e., the angels) said (to the dying person): “In what (a condition and state) you are?” They said: “We are those who are (kept) weak and oppressed on earth.” They (i.e., the angels put a counter question and) said: “Was not the earth of Allah spacious enough (that) you people migrate (somewhere) therein?” Then (for) such people: their abode (is) Hell — and (their) dwelling place became evil
Truly, those whom the angels gathered to themselves—ones who are unjust to themselves—they will say: In what condition had you been? They will say: We had been ones taken advantage of due to weakness on the earth. They will say: Be not the earth of God that which is extensive enough to emigrate in it? Then, for those, their place of shelter will be hell. And how evil a Homecoming!
When angels take the souls of those who die in sin against their souls, (the angels) ask, “How did you fare?” (The sinners) reply, “We were deprived while on the earth.” (The angels) ask, “Was Allah’s earth not spacious enough for you to migrate?” Such people will find their abode in Hell. What an evil refuge!
When the angels of death cause those people to die who have wronged their souls, they ask: "What was your condition?" They reply: "We were oppressed in the earth." The angels say: "Was not the earth of Allah spacious enough for you to emigrate and go somewhere else?" Hell will be their abode and it is a very evil refuge
While taking the souls of those who were engaged in wronging themselves, the angels asked: ´In what circumstances were you?´ They replied: ´We were too weak and helpless in the land.´ The angels said: ´Was not the earth of Allah wide enough for you to emigrate in it?´ For such men their refuge is Hell - an evil destination indeed
(As for) those whom the angels cause to die while they are unjust to themselves, (the angels) will say: What were you doing? They will say: We were weak in the earth. (They will) say: Was not Allah’s earth spacious, so that you could have migrated therein? So these it is whose refuge is hell -- and it is an evil resort
Certainly, (when) the angels will cause to die those who were unjust to themselves, they will ask, "In what (state) were you?" They will reply, "We were weak in the earth." (The angels) will say, "Was not the earth of Allah spacious so that you could have migrated therein?" Then their settling place will be hell and it will be an evil destination,
While causing those persons to die who were unjust to their own souls, the angels did indeed ask them, "Why were you so in there?" They said, "We were in a weak position on the earth." The angels asked, "Was not Allah's earth spacious enough for you to emigrate therein?" These people then would have their abode in Hell, and it is an evil destination
Indeed, those whose lives the angels take in such a state that (due to living in an environment of disbelief and dissension) they have ruined their souls, the angels ask them: ‘What condition were you in? (You neither protected your Din [Religion] and faith, nor left the land of disbelief and dissension.)’ They (regretfully) reply: ‘We were powerless and helpless in the land.’ The angels will say: ‘Was Allah’s earth not vast enough for you to migrate in it (somewhere)?’ So it is they whose abode is Hell, and what an evil abode that is
Those whom the Angels take, while they had wronged their souls; they said: "What situation were you in", they said: "We were oppressed on Earth." They said: "Was God's Earth not wide enough that you could emigrate in it" To these their abode will be Hell; what a miserable destiny
Those whose lives are terminated by the angels, while they had wronged themselves; they said: "What situation were you in?" They said: "We were oppressed on the earth." They said: "Was the earth of God not wide enough that you could emigrate in it?" To these their abode will be Hell; what a miserable destiny!
Those whose lives are terminated by the angels, while they had wronged themselves; they said: "What situation were you in?" They said: "We were oppressed on the earth." They said: "Was the earth of God not wide enough that you could emigrate in it?" To these their abode will be Hell; what a miserable destiny!
That those the angels make them die, unjust (to) themselves, they said: "In what you were/have been?" They said: "We were weakened in the Earth/land." They said: "Was not God's Earth/land wide/spacious so you emigrate in it." So those, their shelter/refuge (is) Hell, and it was a bad/evil end/destination
Behold, those whom the angels gather in death while they are still sinning against themselves, [the angels] will ask, "What was wrong with you?'' They will answer: "We were too weak on earth." [The angels] will say: "Was, then, God's earth not wide enough for you to forsake the domain of evil?" For such, then, the goal is hell - and how evil a journey's end
Surely the ones whom the Angels take up, (while) they are unjust to themselves- (to them) (the Angels) say, "In what (condition) were you?" (i.e., In what circumstances were you? Of what religion were you?) They say, "We were deemed weak in the earth." They (the Angels) say, "Was not the earth of Allah wide so that you (could) have emigrated in it?" So, the abode for those (men) is Hell, and what an odious Destiny
Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end
When the angels take away from their bodies the souls of those who have wronged themselves, they will ask them, "How did you live?" They will reply, "We lived on earth in weakness and oppression." The angels will say, "Was not God's land vast enough for you to go wherever you could live in peace?" The dwelling of these people will be hell fire, a terrible destination
Those whose souls the angels take while they had wronged themselves, the angels say (to them), .In what business were you (involved)?. They say, .We were oppressed in the earth. They say, .Was not the earth of Allah wide enough for you to emigrate to it?. Those people are such that their refuge is Jahannam . It is an evil place to return
Indeed, those whom the ‘Angels’ take their souls while they are dealing unjustly with themselves, (the ‘Angels’) ask them: “What were you after?” They reply: "We were weak and oppressed on earth." The ‘Angels’ ask: “Was not the earth of Allâh vast enough for you to emigrate therein?" The abode of these people is Hellfire - What a dreadful definitive course!
There are those who have wrought a wrong upon themselves (by not migrating with the prophet, as ordered). The angels (of death), would take possession of their souls and ask, "What was wrong with you?" They would answer, "We were too weak and oppressed in the land!" The angels will say, "Wasn´t the land of Allah vast and spacious enough, so you could emigrate (and seek refuge) elsewhere?" Such ones would have an abode in hell. What a despicable destination
Indeed, when the Angels take the souls of those who have wronged themselves, rebuking them: “What were you after?”. They reply: "We were weak and oppressed on earth". The Angels ask: “Was not the earth of Allâh vast enough for you to emigrate therein?". These are ones whose eternal home is Hellfire - What a dreadful journey's end!
Those who are caught in the Jaws of death discrediting themselves with wrongful actions shall be questioned by the angels of death who disembody their souls, thus: "What has become of you, and what was your reaction to oppression and humiliation?" "The powerful citizens, oppressed the weak by tyrannical exercise of power" answer the wrongful "Was Allah's earth not extensive enough, to migrate into another country and come to settle therein!" ask the angels. Such persons are destined to Hell, and evil indeed is the intended end
The Muslims whose souls the angels take while they were doing wrong to themselves since they didn’ t migrate, will be asked: “What state were you in?” They will say, “We were weak and vulnerable in the land.” Then the Angels will ask: “Wasn’t Allah’s Earth spacious enough for you to migrate?” For such people, their refuge will be Hell. What a wretched destination
When the angels seize the souls of those who have wronged themselves—scolding them, “What do you think you were doing?” they will reply, “We were oppressed in the land.” The angels will respond, “Was Allah’s earth not spacious enough for you to emigrate?” It is they who will have Hell as their home—what an evil destination!
Those whom the angels receive at death whilst they were wronging themselves, saying: what were you up to?, they say: we were weak on earth, they say: was not Allah´s earth spacious so you could migrate in it? - the abode of those is hell, a bad destination.
The angels will ask those whom they claim back while steeped in sin: ‘What were you doing?‘ ‘We were oppressed in the land,‘ they will reply. They will say: ‘Was not the earth of God spacious enough for you to fly for refuge?‘ Hell shall be the abode of these: a wretched fate
Those whose lives are terminated by the angels, while in a state of wronging their souls, the angels will ask them, "What was the matter with you?" They will say, "We were oppressed on earth." They will say "Was GOD's earth not spacious enough for you to emigrate therein?" Fo these, the final abode is Hell, and a miserable destiny.
While the angels are gathering the souls of those who wronged themselves, they will wonder, "What was the matter with you?" They will say, "We were oppressed in our land." [The angels] will ask, "Was not God's earth vast enough for you to run away?" These people will have Hell as their refuge, a horrible destination.
While the angels are gathering the souls of those who wronged themselves, they will wonder, “What was the matter with you?” They will say, “We were oppressed in our land.” [The angels] will ask, “Was not God’s Earth vast enough for you to run away?” These people will have Hell as their refuge, a horrible destination.
Surely, those whom the angels were, deceased them while they were oppressors of themselves – [the angels] will say, “In what [condition] were you?” They will say “We were weakened on the earth.” They said, “Was Allah’s earth not wide enough for you, so you emigrated within it?” So those, their shelter is Gohanam (Hell), and a bad destiny!
Verily (as for) those whom the angels cause to die while they are unjust to their own selves, they (the angels) will ask: 'In what state were you?' They will reply: ' We were oppressed in the land'. (The angels) will say: ' Was not Allah's land vast so that you could have migrated therein?' So these (are those) whose abide is Hell, and an evil destination it is!
To those whom the angels gather in death while they are still wronging themselves, the angels will say: “What were you doing?†They will answer: “We were oppressed on earth.†(The angels) will say: “Was not God's earth so spacious that you might have migrated to settle elsewhere?†Such will have their abode in Hell, a certainly evil end.
As for those who wrong their own "Self" by not striving until the angels (the Universal Laws of death) approach them, they are asked, "What kept you occupied?" They say, "We were weak and oppressed in the land." The angels say, " Was not the earth of Allah spacious enough for you to migrate?" As for such, their habitation will be Hell, a miserable destination
Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resor
Verily, those whom the angels cause to die while they are wronging their own souls, the angels will say to them: `What were you after?' They will say: `We were treated as weak in the land.' The angels will say, `Was not ALLAH's earth spacious enough so that you could have emigrated therein?' It is these whose abode shall be Hell, and an evil destination it is
When the angels take the souls of those who were wronging themselves, [the angels] say, “In what state were you?” They say, “We were weak and oppressed in the land.” [The angels] will say, “Was not God’s earth vast enough that you might have migrated therein?” These shall have their refuge in Hell—what an evil journey’s end
Verily, as for those, when angels take the souls of those who die in sin against their souls, they (angels) say: "What (condition) were you in?" They reply: "We were weak and oppressed in the earth." They say: "Was the earth of Allah not spacious enough for you to move yourselves away (from evil)?" Such men will find their home in Hell— What an evil refuge
The angels will take the souls of those who died wronging themselves saying, “What was your condition?” They will reply, “We were oppressed in the land.” They will then say, “Wasn’t God’s earth vast enough for you to emigrate?” For such individuals, their dwelling will be Hell—a terrible destination.
While the angels are removing the souls of those who have wronged themselves, they will say, 'What was the matter with you?' They will say, 'We were oppressed in the land.' They will say, 'Was God's earth not vast enough for you to emigrate in it?' These—their refuge is Hell. What a wretched retreat
To those whose lives the angels take while they are unjust to their own souls, the angels say, "What was your situation?” They say, "We were oppressed on earth." The angels say, “Was not God's earth broad enough for you to flee?" And their shelter is hell
Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination
Indeed, those whom the angels cause to die while wronging themselves, they say, 'What state were you in? They say, 'We were weak in the earth;' They say, 'Was not the earth of God spacious so you could emigrate in it?' So those, their habitation is Hell, and it is evil a destination.
When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of God spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge!
When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge!
إِلَّا ٱلۡمُسۡتَضۡعَفِینَ مِنَ ٱلرِّجَالِ وَٱلنِّسَاۤءِ وَٱلۡوِلۡدَ ٰنِ لَا یَسۡتَطِیعُونَ حِیلَةࣰ وَلَا یَهۡتَدُونَ سَبِیلࣰا ٩٨
but not so the truly helpless men, women, and children who have no means in their power nor any way to leave
Except the oppressed ones from men, women and children who cannot devise a plan, and they cannot direct their way
Excepting the weak ones among men, women and children, unable to find a stratagem and not guided to a way
But those who are helpless, men, women and children, who can neither contrive a plan nor do they know the way
Except those who do not have the means to migrate – helpless men, women and children.
Except for those men, women and children who really are oppressed and do not have any other possibility and are not guided to any way.
Except the abased among men, women and children, who have neither access to any means nor are guided to any way
Except those truly oppressed among the men, and the women, and the children altogether without means and not guided to a way (to emigrate, and including those who, in their lifetime, have not had a means to be guided to faith)
Different however is the case of those (actually) weak - men, women and children, who can find no device, nor means (to emigrate)
except the men, women, and children who, being abased, can devise nothing and are not guided to a way
Except the weak among men and women and children who cannot evade and they are not guided to a way (to leave).
Exempted are the weak men, women and children who did not have neither the means nor a guide to migrate
Except for those who are truly weak and oppressed. The men, women, and children who have neither means in their power, nor were they guided to the path
Except for those deemed weak and oppressed among men and women and children who cannot devise any plan and are not guided to any way,
Save for the weak men, and women, and children, who could not compass any stratagem, and were not guided to a way
Except those who were forcibly subdued among men, and the women and children, unable to devise a plan and unaware of the way
exempted are those oppressed from among the men and the women and the children who cannot find any means nor can find any way out.
Except the weak among men, and women, and children, who were not able to find means, and were not directed in the way
Save for the weak (oppressed) men, and women, and children, who had no means, stratagem or guidance
Except the men, women, and children, who, being abased have no means and they are unable to guide themselves to a way
Except the men and women and children who were not able, through their weakness, to find the means of escape, and were not guided on their way
except those kept weak and oppressed ones amongst men, women and children — who have no capacity (for arranging) a way out, nor they find direction for the way
But the ones taken advantage of due to weakness of the men and the women and the children who are neither able to access some means, nor are they truly guided to the way
Exempted are disadvantaged men, women, and children who have no means within their power or anything to direct their way.
However, those helpless men, women and children who have neither the means to migrate nor strength to escape
except the men, women, and children who were indeed too feeble to be able to seek the means of escape and did not know where to go.
Except the weak from among the men and the women and the children who have not the means, nor can they find a way (to escape)
except the weak among the men and the women and the children who neither have (any) means in their power nor (anyone) to guide them to the way (for migration).
Except the weak from among the men, women and children who neither have the means nor can they find a way
Except for those really helpless men, women and children who neither are capable to make any plan, nor do they know any way (to escape from there)
Except for those who were oppressed from the men, women, and children who could not devise a plan nor could be guided to a way
Except for those who were oppressed from the men, women, and children who could not devise a plan nor could be guided to a way.
Except for those who were oppressed from the men, women, and children who could not devise a plan nor could be guided to a way.
Except the weakened from the men, and the women, and the children, they are not able (of a) solution (means) and nor they be guided a way/path
But excepted shall be the truly helpless - be they men or women or children - who cannot bring forth any strength and have not been shown the right way
Except (the ones) deemed weak among the men and women and newborns (who) are unable (to contrive) a device and are not guided to a way
Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way
As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance
except the oppressed men and women and children, who cannot have means (to emigrate), nor can find a way
Except those who are really weak and oppressed among men, women and children, who lack strength and courage to change their lives, or to find a way to emigrate.
Except for the men, women and children who are weak and oppressed! They are unable to muster the means (to migrate), and (therefore) find no way out
Except those who are really weak and oppressed among men, women and children, who lack strength and courage to change their lives, or to find a way to emigrate.
But exempt from this -scheme of classification relative to the stay- at home are the men who are deficient in bodily vigour through age, the women and the children who are deficient in bodily or muscular strength who have no stratagem to use against the enemy or be able to lead in a course of action nor determine the course of events
Except for the weak among the men, women and children who were unable to come up with a strategy or to find a way out
Except helpless men, women, and children who cannot afford a way out—
Except those who are weak amongst men, women and children and cannot do anything nor find a way.
As for the helpless men, women, and children who have neither the strength nor the means to escape
Exempted are the weak men, women, and children who do not possess the strength, nor the means to find a way out.
The truly helpless, including men, women or children, who do not have the means to leave may be exempt.
The truly helpless, including men, women, or children, who do not have the means to leave may be exempt.
Except for the weakened among the men, and the women, and the progeny who they cannot ploy, and they are not guiding to a pathway.
Except the feeble among the men, women, and children, who neither have in their power the means nor do they know any way.
Excepted are the men, women, and children who, being truly helpless, can devise nothing and can find no way.
Exempted are the feeble, whether men or women, and children who are unable to devise a plan and to find a way out
Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape)
Except such weak ones among men, women and children, as are incapable of adopting any plan or of finding any way to escape
But not so the [truly] weak and oppressed among the men, women, and children, who neither have access to any means nor are guided to any way
Except those who are (really) weak and oppressed— Among men, women, and children— Who have no means in their power, nor (a guide post) to direct their way
Except for the oppressed among men, women, and children, who can’t devise a plan nor find a way.
Except for the weak among men, and women, and children who have no means to act, and no means to find a way out
Excepted are the oppressed men, women, and children who can do nothing about it and are not guided in any way:
Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way
Except for the weak men, and women, and children, who could not devise a plan and were not guided to a way;
Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way
Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way
فَأُو۟لَـٰۤىِٕكَ عَسَى ٱللَّهُ أَن یَعۡفُوَ عَنۡهُمۡۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورࣰا ٩٩
God may well pardon these, for He is most pardoning and most forgiving. Anyone who migrates for God’s cause will find many a refuge and great plenty in the earth
these people may be that Allah will pardon them. Allah is Pardoning, Forgiving.
These: belike Allah will pardon them, and Allah is ever Pardoning, Forgiving
May well hope for the mercy of God; and God is full of mercy and grace
It is expected that Allah will pardon them. Allah is the Afuw, the Ghafur.
It may well be that Allah will pardon them. Allah is Ever-Pardoning, Ever-Forgiving.
Maybe Allah will excuse them, for Allah is all-excusing, all-forgiving
For those (while their circumstances are unchanged, it is expected that) God will not hold them accountable and will excuse them. Assuredly God is One Who excuses much, All-Forgiving
As to these Allah may pardon them (for their helplessness), for Allah is the Effacer of sins, Most Forgiving
haply them God will yet pardon, for God is All-pardoning, All-forgiving
And perhaps God excuses them. God is pardoning and forgiving.
God may forgive them as He is Forgiving and Forbearing
For these, there is hope that God will forgive, for God removes sins and forgive again and again
for those—hopefully Allah will pardon them, for Allah has always been Pardoning, Oft-Forgiving.
these it may be God will pardon, for God both pardons and forgives
So for such, it is likely that Allah will pardon them; and Allah is Most Pardoning, Oft Forgiving
As for those, perhaps Allah will pardon them and Allah is indeed oft-pardoning, Oft-Forgiving.
these peradventure God will pardon, for God is ready to forgive and gracious
These it may be Allah will pardon, for Allah is Clement and Forgiving
Those, Allah may pardon them, He is the Pardoner, the Forgiver
These haply God will forgive: for God is Forgiving, Gracious
Then these: it is (most) probable that Allah pardons them and Allah is Oft-Pardoning, Oft-Forgiving
then those, perhaps God will pardon them. And God had been Pardoning, Forgiving.
For these, there is hope that Allah will forgive. Allah is the Forgiver, the Most Forgiving.
Allah may pardon them. Allah is the Pardoning, Forgiving
maybe Allah shall pardon these, for Allah is All-Pardoning, All-Forgiving
So these, it may be that Allah will pardon them. And Allah is ever Pardoning, Forgiving
So those, it may be that Allah will pardon them and Allah is Pardoning, Protectively Forgiving.
Allah may then pardon such people. And Allah is Lenient, Forgiving
They are those whom Allah shall certainly spare, and Allah is Most Pardoning, Most Forgiving
For these, perhaps God will pardon them. God is Pardoner, Forgiving
For these, perhaps God will pardon them. God is Pardoner, Forgiving.
For these, perhaps God will pardon them. God is Pardoner, Forgiving.
So those, maybe God that He forgives/pardons on them, and God was/is often forgiving, (a) forgiver
as for them, God may well efface their sin - for God is indeed an absolver of sins, much-forgiving
So for those Allah may be clement towards them, and Allah has been Ever-Clement, Ever-Forgiving
As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving
perhaps God will forgive them; He is All-merciful and All-forgiving
As for such, it is likely that Allah would pardon them. Allah is Most-Pardoning, Most-Forgiving
For these, there is a hope that Allâh will pardon them. Allâh is Ever Oft Pardoning, Oft-Forgiving.
Perhaps, Allah will grant forgiveness to those (weak) ones. Allah is oft-Pardoning, and the most Forgiving
For these, there is a hope that Allâh will pardon them. Allâh is Ever Oft Pardoning, Oft-Forgiving.
Such persons may be excused, and Allah may hopefully give up resentment against them; Allah has always been 'Afuwan and Ghafurun
They may be pardoned by Allah. Indeed, Allah is Pardoning, Forgiving.
it is right to hope that Allah will pardon them. For Allah is Ever-Pardoning, All-Forgiving.
Those Allah may let off, and Allah is lenient, forgiving.
God may pardon them: surely God pardons and forgives
These may be pardoned by GOD. GOD is Pardoner, Forgiver.
God might just pardon them. God is forever pardoning and forgiving.
God might just pardon them. God is Pardoning, Forgiving.
So those may Allah, pardon them. And Allah is ever Pardoning, Forgiver.
So, perhapse, Allah will pardon them and Allah is Pardoning, Forgiving
These God may well pardon, then, for God is indeed most Lenient, Much-Forgiving.
There is room in Allah's Law for absolving their inabilities. Allah is indeed the Absolver of imperfections, Forgiver
So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving
As to these, maybe ALLAH will efface their sins; for ALLAH is the Effacer of sins, the Most Forgiving
As for such, it may be that God will pardon them, for God is Pardoning, Forgiving
For these (weak and oppressed), Allah may forgive: And Allah is Often-Pardoning (‘Afuw), Often Forgiving (Ghafoor)
For these individuals, God may extend His forgiveness. God is Pardoning and Forgiving.
These—God may well pardon them. God is Pardoning and Forgiving
for them it maybe that God will forgive them, for God does pardon, is very forgiving.
For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving
Then those, it may be God will pardon them, and God is pardoning, forgiving.
For these, there is hope that God will forgive: For God doth blot out (sins) and forgive again and again
For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again
۞ وَمَن یُهَاجِرۡ فِی سَبِیلِ ٱللَّهِ یَجِدۡ فِی ٱلۡأَرۡضِ مُرَ ٰغَمࣰا كَثِیرࣰا وَسَعَةࣰۚ وَمَن یَخۡرُجۡ مِنۢ بَیۡتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ یُدۡرِكۡهُ ٱلۡمَوۡتُ فَقَدۡ وَقَعَ أَجۡرُهُۥ عَلَى ٱللَّهِۗ وَكَانَ ٱللَّهُ غَفُورࣰا رَّحِیمࣰا ١٠٠
and if anyone leaves home as a migrant towards God and His Messenger and is then overtaken by death, his reward from God is sure. God is most forgiving and most merciful
Whoever emigrates in the way of Allah, will find in the earth many places of refuge and abundant resources. Whoever leaves from home as an emigrant of Allah and His Messenger and then death overtakes him; surely reward is incumbent upon Allah. And Allah is Forgiving, Merciful.
And whosoever migrateth in the way of Allah, shall find in the earth plentiful refuge and ampleness; and whosoever goes forth from his house as a fugitive unto Allah and His apostle, and death then overtaketh him his hire hath surely devolved upon Allah, and Allah is ever Forgiving, Merciful
Whosoever leaves his country in duty to God will find many places of refuge, and abundance on the earth. And he who leaves his home and becomes an emigre in the way of God and His Messenger, and death overtake him, is sure to receive his reward from God; for God is forgiving and kind
Whoever migrates (from a land in which he is oppressed) in the way of Allah (based on the verse ‘flee to Allah’; migrate to your essential reality) will find immense vastness on earth... Whoever leaves his home as a migrant to Allah and His Rasul (with the reality disclosed by them) and then dies on this way, his reward will be from Allah... Allah is the Ghafur, the Rahim. (We have tried to highlight an inner meaning here alongside the obvious physical connotation of this verse.)
Those who make hijra in the Way of Allah will find many places of refuge on the earth and ample sustenance. If anyone leaves his home, making hijra to Allah and His Messenger, and death catches up with him, it is Allah Who will reward him. Allah is Ever-Forgiving, Most Merciful.
Whoever migrates in the way of Allah will find many havens and plenitude in the earth. And whoever leaves his home migrating toward Allah and His Apostle, and is then overtaken by death, his reward shall certainly fall on Allah, and Allah is all-forgiving, all-merciful
Whoever emigrates in God’s cause will find on the earth enough room for refuge and plentiful resources. He who leaves his home as an emigrant to God and His Messenger and whom death overtakes (while still on the way), his reward is due and sure with God. Assuredly, God is All-Forgiving, All-Compassionate
And whoso emigrates in the cause of Allah will find in the earth an abundant place of refuge and plenty of resources. And whoso sets forth from his home, emigrating in the cause of Allah and His Messenger, then death overtakes him, he shall have his reward with Allah for sure. Allah is Great Protector, Ever Merciful
Whoso emigrates in the way of God will find in the earth many refuges and plenty; whoso goes forth from his house an emigrant to God and His Messenger, and then death overtakes him, his wage shall have fallen on God; surely God is All-forgiving, All-compassionate
And whoever migrates in God's way will find many refuge and plenty on the earth. And whoever leaves his house migrating for God and His messenger, and death reaches him (and he dies), then his reward has fallen on God. And God is forgiving and merciful.
The one who leaves his home [,belongings, friends and loved ones] behind and migrate to join the cause of God, will find many safe refuges [with ample provisions] in the Lord’s spacious earth. Now if he dies in account of obeying the Lord and His Prophet, a great reward for him will be in reserve with God
He who abandons his home in the cause of God, finds in the earth many places of refuge, wide and spacious. If he dies as a refugee from home, for God and His messenger, his reward becomes due and sure with God, and God is Oft-Forgiving, Mercifully Redeeming
Thus anyone who emigrates in the way of Allah will find on earth many places of refuge and abundance. And anyone who sets out from his house, emigrating to Allah and His Messenger, and is then overtaken by death, then his reward is incumbent on Allah. And Allah has always been Oft-Forgiving, Bestowing of mercy.
Whosoever flees in the way of God shall find in the earth many a spacious refuge; and he who goes forth from his house, fleeing unto God and His prophet, and then death catches him up,- his hire devolves on God, and God is forgiving and merciful
Whoever migrates for Allah's cause will find much shelter and abundant capacity in the earth; and whoever leaves his home, migrating towards Allah and His Noble Messenger, and death seizes him, his reward then lies entrusted with Allah; and Allah is Oft Forgiving, Most Merciful
And whoever migrates in the way of Allah, he will find in the earth many places of refuge and much abundance and whoever goes forth from his house as a migrant towards Allah and His messenger but then the death overtakes him, then indeed his reward gets binding upon Allah and Allah indeed is Oft-Forgiving, Most Merciful.
Whosoever flieth from his country for the sake of God's true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house, and flieth unto God and his apostle, if death overtake him in the way, God will be obliged to reward him, for God is gracious and merciful
Whoever flees (migrates) in the way of Allah shall find in the earth many a spacious refuge; and he who goes forth from his house, fleeing unto Allah and His prophet, and then death catches him up - his reward becomes incumbent on Allah, and Allah is For
Whosoever emigrates in the way of Allah shall find in the land numerous refuges and abundance. Whosoever leaves his house an immigrant to Allah and His Messenger and then death overtakes him, his wage shall have fallen upon Allah. Allah is the Forgiver, the Most Merciful
Whoever flieth his country for the cause of God, will find in the earth many under like compulsion, and abundant resources; and if any one shall quit his home and fly to God and his apostle, and then death overtake him, - his reward from God is sure: for God is Gracious, Merciful
And whoever migrates in the Cause of Allah will find on earth numerous places of refuge and plentifulness (in provisions). And whosoever leaves his home as an emigrant unto Allah and His Messenger, afterwards death overtakes him (on the way), then certainly his reward became due on Allah. And Allah is Oft-Forgiving, continuously Merciful
And whoever emigrates in the way of God will find in and on the earth many places of refuge and plenty. And whoever goes forth from his house as one who emigrates for God and His Messenger, and, again, death overtakes him, then, surely, his compensation will fall on God. And God had been Forgiving, Compassionate.
He/she who leaves his/her home in the cause of Allah will find in the earth many a refuge, wide and spacious. If he/she dies as a refugee away from home, for the sake of Allah and His messenger, his/her reward is certain with Allah. Allah is the Most Forgiving, Most Merciful.
He who emigrates in the path of Allah shall find numerous places of refuge in the Earth and abundant resources. He who leaves his home to migrate for Allah and His Messenger and dies on the way, his reward becomes due and sure with Allah. Allah is Forgiving, Merciful
He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate
And whoever flees in Allah’s way, he will find in the earth many a place of escape and abundant resources. And whoever goes forth from his home fleeing to Allah and His Messenger, then death overtakes him, his reward is indeed with Allah. And Allah is ever Forgiving, Merciful
And whoever migrates in the way of Allah, he will find numerous places of refuge in the earth and abundance (in livelihood). And whoever goes forth from his house as a migrant to Allah and His messenger then death catches him, his reward has then become incumbent on Allah and Allah is Protectively Forgiving, Merciful.
And whoever emigrates in Allah's Path, he will find on the earth many places of refuge and abundance. And whoever leaves home as an emigrant unto Allah and His Messenger, and then death overtakes him, his reward falls due upon Allah. And Allah is Forgiving, Merciful
And he who emigrates leaving his home in the way of Allah will find (for hijra—migration) many places in the earth and plentiful provision (for sustenance), and he who leaves his home, migrating towards Allah and His Messenger (blessings and peace be upon him), and then death overtakes him (on the way), his reward with Allah is ensured and Allah is Most Forgiving, Ever-Merciful
Whoever emigrates in the cause of God will find in the land many spoils and a bounty. And whoever leaves his home emigrating to God and His messenger, then is overcome by death; his reward has fallen to God, and God is Forgiving, Merciful
Whoever emigrates in the cause of God will find in the earth many spoils and a bounty. And whoever leaves his home emigrating to God and His messenger, then is overcome by death; his recompense has fallen to God, and God is Forgiving, Merciful.
Whoever emigrates in the cause of God will find in the earth many spoils and a bounty. And whoever leaves his home emigrating to God and His messenger, then is overcome by death; his recompense has fallen to God, and God is Forgiving, Merciful.
And who emigrates in God's sake, he finds in the earth an escape , and a wealth/an abundance, and who gets out from his house emigrating to God and His messenger, then the death overtakes him, so his reward had fallen/been placed on God, and God was/is a forgiver, merciful
And he who forsakes the domain of evil for the sake of God shall find on earth many a lonely road, as well as life abundant. And if anyone leaves his home, fleeing from evil unto God and His Apostle, and then death overtakes him - his reward is ready with God: for God is indeed much-forgiving, a dispenser of grace
And whoever emigrates in the way of Allah will find in the earth many reinstatements and an affluence. And whoever goes out of his home an emigrant to Allah and His Messenger, (and) thereafter death overtakes him, then his reward will have already befallen on Allah; and Allah has been Ever-Forgiving, Ever-Merciful
Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful
One who abandons his home for the cause of God will find many places of refuge in the vast land and one who dies, after having abandoned his home to get near to God and His Messenger, will receive his reward from God. God is All-forgiving and All-merciful
Whoever migrates in the way of Allah shall find on the earth many a place to settle, and a wide dimension (of resources). Whoever leaves his home migrating for the sake of Allah and His Messenger, and death overtakes him, then, his reward is established with Allah. Allah is Most- Forgiving, Very-Merciful
Whoever emigrates for (serving) the cause of Allâh will find many dwelling places and abundant resources on the earth. Whoever leaves his home as an emigrant to Allâh and His Messenger, then death overtakes him- his reward has already been secured with Allâh. Allâh is Ever Oft-Forgiving, Most Merciful.
Whoever leaves his home in the path of Allah, will find many places in the land to dwell, and (many means of) livelihood. The reward definitely falls due on Allah for the one who forsakes his home for the sake of Allah and His messenger, but death overcomes him (during the process). Allah is the most Forgiving, the most Merciful
Whoever emigrates for the cause of Allâh will find many dwelling places and abundant resources on the earth. Whoever leaves his home as an emigrant to Allâh and His Messenger, then death overtakes him, (can rest assured that) his reward has already been secured with Allâh. And Allâh is Ever Oft-Forgiving, Most Merciful.
And he who emigrates in the cause of Allah (because of persecution, oppression or the like) shall find a good many places of refuge and abounding resources. and he who quits his homeland with the motive principle of serving Allah's purpose and subserving His Messenger shall win Allah's grace. And if it happens that he comes upon the encounter with death on the way, before he has reached his destination he shall be graced just the same; his reward has thus early been incumbent on Allah
Whoever migrates in the path of Allah will find a place of refuge somewhere in the land and worldly abundance and whoever sets out from home to migrate for the sake of Allah and His Messenger, and dies on the way, Allah will grant him his reward. Allah is Forgiving, Kind
Whoever emigrates in the cause of Allah will find many safe havens and bountiful resources throughout the earth. Those who leave their homes and die while emigrating to Allah and His Messenger—their reward has already been secured with Allah. And Allah is All-Forgiving, Most Merciful.
Whoever migrates in the way of Allah will find plenty of refuge and facility on earth, and whoever leaves his home migrating towards Allah and His messenger and then death overcomes him, his reward will already be present with Allah, and Allah is forgiving, merciful.
He that leaves his home in God‘s cause shall find many a refuge in the land and great abundance. He that leaves his dwelling to fight for God and His apostle and is then overtaken by death shall be recompensed by God. Surely God is forgiving and compassionate
Anyone who emigrates in the cause of GOD will find on earth great bounties and richness. Anyone who gives up his home, emigrating to GOD and His messenger, then death catches up with him, his recompense is reserved with GOD. GOD is Forgiver, Most Merciful.
He who migrates for God's cause will find many safe places and abundant resources on earth. If anyone leaves his home as an emigrant for God and His Messenger, and then he dies, his reward is certain with God. God is forever forgiving and Merciful-to-all.
He who migrates for God’s cause will find many safe places and abundant resources on Earth. If anyone leaves his home as an emigrant for God and His Messenger, and then he dies, his reward is certain with God. God is the Most Forgiving, the Mercy Giver.
And whoever emigrates in Allah’s pathway, he will find on the earth many places of refuge, and vastness. And whoever exits out from his house as an emigrant to Allah and His Messenger and then death approaches him, so already his wage occurred upon Allah. And Allah is ever Forgiver, Merciful.
And whoever migrates in Allah's way, finds much refuge and abundance in the earth, and whoever goes forth from his house migrating unto Allah and His Messenger and death overtakes him, his reward is indeed with Allah and Allah is Forgiving Merciful.
Anyone who migrates for God's cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God. God is Much-Forgiving, Merciful.
Anyone who emigrates in the Cause of Allah, will find that Allah has placed refuge and abundance in the earth. Whoever forsakes his home, as 'An immigrant to Allah and His Messenger', and death overtakes him, his reward is then incumbent upon Allah. Allah is ever Forgiving, Merciful
And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Messenger, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful
And whoso emigrates from his country in the way of ALLAH will find in the earth an abundant place of refuge and plentifulness. And whoso goes forth from his home, emigrating in the cause of ALLAH and HIS Messenger, and death overtakes him, his reward lies on ALLAH, and ALLAH is Most Forgiving, Merciful
Whosoever migrates in the way of God will find upon the earth many a refuge and abundance, and whosoever forsakes his home, emigrating unto God and His Messenger, and death overtakes him, his reward will fall upon God, and God is Forgiving, Merciful
He who leaves his home in the cause of Allah, finds on the earth, many places (of rest), (which are) wide and spacious: Should he who has left home, die as a person away from home for (the sake of) Allah and His Messenger (Muhammad), his reward becomes due and certain with Allah: And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Whoever emigrates for God’s cause will find many places of refuge and abundance on earth. Whoever leaves his home, migrating towards God and His Messenger, and then death overtakes him—God assures his reward. God is ever Forgiving, Most Merciful.
Anyone who emigrates for the sake of God will find on earth many places of refuge, and plentitude. Anyone who leaves his home, emigrating to God and His Messenger, and then is overtaken by death, his compensation falls on God. God is Forgiver, Most Merciful
And whoever flees in the cause of God will find on the earth many a spacious refuge; and whoever leaves his home as a refugee unto God and the Messenger and then is overtaken by death is due his reward from God; and God is most forgiving, most merciful.
And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah . And Allah is ever Forgiving and Merciful
Whoever emigrates in the way of God shall find in the earth many places of refuge and abundance; and whoever goes out of his house an emigrant to God and His messenger, then death overtakes him, then certainly his reward is incumbent on God. And God is forgiving, compassionate.
He who forsakes his home in the cause of God, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for God and His Apostle, His reward becomes due and sure with God: And God is Oft-forgiving, Most Merciful
He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful
15
Prayer when Fighting
وَإِذَا ضَرَبۡتُمۡ فِی ٱلۡأَرۡضِ فَلَیۡسَ عَلَیۡكُمۡ جُنَاحٌ أَن تَقۡصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنۡ خِفۡتُمۡ أَن یَفۡتِنَكُمُ ٱلَّذِینَ كَفَرُوۤا۟ۚ إِنَّ ٱلۡكَـٰفِرِینَ كَانُوا۟ لَكُمۡ عَدُوࣰّا مُّبِینࣰا ١٠١
When you [believers] are travelling in the land, you will not be blamed for shortening your prayers, if you fear the disbelievers may harm you: they are your sworn enemies
When you travel in the earth, there is no sin on you to shorten your prayer if you fear that those who have disbelieved will harm you. Surely, the disbelievers are for you open enemies.
And when ye are journeying in the earth there shall be no fault in you that ye shorten the prayer if ye fear that those who disbelieve shall molest you, verily the infidels are ever unto you an avowed enemy
When you travel in the land there is no sin if you curtail your service of prayer if you fear the unbelievers may harass you, for indeed your open enemies are the infidels
And when you are traveling throughout the land, there is no harm in shortening your salat (prayers) if you fear the deniers of the reality may harm you. Indeed, those deniers or concealers of the reality are clear enemies to you.
When you are travelling in the land, there is nothing wrong in your shortening your salat if you fear that those who are kafir may harass you. The kuffar are your clear-cut enemies.
When you journey in the land, there is no sin upon you in shortening the prayers, if you fear that the faithless may trouble you; indeed the faithless are your manifest enemies
(O believers!) When you go forth on the earth, there is no blame on you that you shorten the (Prescribed) Prayers, if you fear that those who disbelieve might cause you harm (by attacking you). Assuredly, the unbelievers are a manifest enemy to you
And when you are journeying in the land there is no blame on you that you shorten the Prayer, if you fear that those who disbelieve may give you trouble. Verily, the disbelievers are your open enemies
And when you are journeying in the land there is no fault in you that you shorten the prayer, if you fear the unbelievers may afflict you; the unbelievers are for you a manifest foe
When you travel throughout the earth there is no blame on you if you shorten your mandatory prayer if you are afraid that those who disbelieve may harm you. Indeed, the disbelievers are your obvious enemy.
When you travel [either migrating or setting forth towards a military campaign], you may shorten your daily prayers, if you fear that your enemies may [take advantage of your devotion to worship the Lord and] attack you. Beware [and take all necessary precaution;] the disbelievers are your most vicious enemies
When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the unbelievers may attack you. For the unbelievers are to you open enemies
And when youpl travel in the land, you commit no sin by shortening the prayers if you fear that the deniers may harm you; indeed, the deniers have always been an evident enemy to you.
And when ye knock about in the earth, it is no crime to you that ye come short in prayer, if ye fear that those who disbelieve will set upon you; verily, the misbelievers are your obvious foes
And when you travel in the land, it is no sin for you to curtail some of your obligatory prayers; if you fear that disbelievers may cause you harm; undoubtedly the disbelievers are open enemies to you
And when you travel in the earth, then there is no restriction on you that you shorten your prayer if you have reason to fear that those who disbelieve will cause you tribulation. Truly disbelievers indeed are for you an enemy most evident.
When ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy
And when you travel about in the earth, it is no crime to you that you shorten your prayer for fear that unbelievers will set upon you. Verily, the unbelievers are your obvious foes
And when you are journeying in the land, there is no fault in you that you shorten the prayer if you fear that those who disbelieve will afflict you. Indeed, the unbelievers are a clear enemy for you
And when ye go forth to war in the land, it shall be no crime in you to cut short your prayers, if ye fear lest the infidels come upon you; Verily, the infidels are your undoubted enemies
And when you moved on the earth (i.e., either you are on a journey, or you are in encounter with your enemy), then (there is) no blame on you that you may shorten or reduce from Prayer. If (and when) you (O Muslims) did apprehend that those who have disbelieved may put you to test (by disturbing you or attachead of state you in a surprise attack, since) definitely, the disbelievers are to you an evident enemy —
And when you traveled on the earth, there is no blame on you if you shorten the formal prayer if you feared that you would be persecuted by those who were ungrateful. The ones who are ungrateful, they had been for you a clear enemy.
When you travel across the land, it is not wrong for you to shorten the ritual prayer if you are afraid that the unbelievers will assault you. Truly, the unbelievers are your sworn enemies.
When you travel in the earth, there is no blame on you if you shorten your prayers, especially when you fear that the unbelievers may attack you, since the unbelievers are your open enemies
When you go forth journeying in the land, there is no blame on you if you shorten the Prayer, (especially) if you fear that the unbelievers might cause you harm. Surely the unbelievers are your open enemies
And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will give you trouble. Surely the disbelievers are an open enemy to you
And when you go striking in the earth, then there is no sin on you if you shorten (something) from the worship (salat), if you fear that those who do not believe will persecute you. The infidels are certainly your n enemies.
And when you are on a journey on the earth, no sin upon you if you shorten the prayer out of fear that those who suppress the truth may cause you mischief. Indeed, the suppressors of truth are your open enemy
And when you travel in the land, there will be no sin on you if you shorten the Prayer (i.e., offer two instead of four mandatory cycles), if you fear that the disbelievers are likely to afflict you with distress. Assuredly, the disbelievers are your open enemies
And if you are on the offensive in the land, then there is no harm that you shorten the contact-method, if you fear that the disbelievers will try you. The disbelievers are to you a clear enemy
And if you go forth in the land, then there is no harm that you shorten from the contact prayer, if you fear that the rejecters will try you. The rejecters are to you a clear enemy.
And if you go forth in the land, then there is no harm that you shorten from the Connection, if you fear that the rejecters will try you. The rejecters are to you a clear enemy.
And if you (P) moved in the Earth/land, so offense/guilt is not on you, that you shorten/reduce from the prayers if you feared that those who disbelieved betray/torture you , that the disbelievers are/were to you an evident, an enemy. (NOTE: THE CONDITION FOR REDUCTION OR SHORTENING OF PRAYERS DURING TRAVEL IN THE PRECEDING VERSE
AND WHEN you go forth [to war] on earth, you will incur no sin by shortening your prayers if you have reason to fear that those who are bent on denying the truth might suddenly fall upon you: for, verily, those who deny the truth are your open foes
And when you strike in the earth, (i.e., journey in the earth) then there is no fault in you that you shorten the prayer in case you fear that the ones who have disbelieved may make an attempt on you; (Literally) surely the disbelievers have been for you an evident enemy
And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you
When you are on a journey, it is no sin to shorten your prayers if you are afraid of the mischief of the unbelievers. The unbelievers have always been your sworn enemie
When you travel on the earth, there is no sin on you in shortening your Salah, if you fear that the disbelievers would put you in trouble. Surely, the disbelievers are an open enemy for you
When you travel in the land, you would not be at fault if you shortened the Prayer, fearing that those who lack Faith ( in Allâh) may attack you. Indeed, they are a manifest foe to you.
You incur no sin, if you shorten ´the salat´ while traveling through the land, for fear of an attack by the unbelievers. Indeed, the unbelievers are your professed enemies
When you travel through the land, you would not be at fault if you shorten the Prayer; if you fear that those who persistently refuse to yield to the Truth may attack you. Indeed, they are your open enemy.
And if you journey into a foreign land, be it in the cause of Allah or for any other purpose, you incur no guilt if you should shorten your prayer (one time kneeling, twice prostrating performed twice instead of three or four times), that is if you fear you might be exposed to a willfully inflicted injury by those who are an open enemy of the faith. Therefore, be cautious; the infidels are indeed your avowed enemy
When you are travelling in the land, you can shorten the prayer without feeling guilty, if you fear being attacked by the disbelievers; the disbelievers are your open enemies
When you travel through the land, it is permissible for you to shorten the prayer—˹especially˺ if you fear an attack by the disbelievers. Indeed, the disbelievers are your sworn enemies.
And when you travel on the earth it is no sin for you to shorten the prayer if you fear that those who reject (the truth) will harm you, for those who reject are clear enemies to you.
It is no offence for you to shorten your prayers when travelling the road if you fear that the unbelievers may attack you. The unbelievers are your veritable foe
When you travel, during war, you commit no error by shortening your Contact Prayers (Salat), if you fear that the disbelievers may attack you. Surely, the disbelievers are your ardent enemies.
When you believers are travelling, you will not be blamed for shortening your prayers if you fear that the unbelievers may harm you. They are your sworn enemies.
When you believers are traveling, you will not be blamed for shortening your prayers if you fear that the unbelievers may harm you. They are your sworn enemies.
When you go forth in the earth, there is no misdemeanor on you for shortening the prayers, if you fear that the disbelievers may infatuate you. Surely, the infidels are ever for you an obvious enemy.
And when you are journeying in the land, it is not sin for you that you shorten the prayer, if you fear that those who disbelieve afflict you. Verily, the infidels are your manifest enemy.
When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies.
When you are traveling through the earth, there is no blame on you if you shorten the congregations of prayers, if you fear that the rejecters of the Truth may attack you. Verily, the rejecters are an open enemy to you
And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the unbelievers are your open enemy
And when you journey in the land, it shall be no blame on you if you shorten the Prayer, if you fear that those who disbelieve will cause you trouble. Verily the disbelievers are an open enemy to you
When you travel upon the earth, there is no blame upon you for shortening your prayers if you fear that the disbelievers may attack you; verily the disbelievers are your manifest enemy
And when you travel through the earth, there is no blame on you if you shorten your prayers, for fear the disbelievers may put you in trial (attack you): Surely, the disbelievers are open enemies to you
While traveling through the land, you are not at fault for shortening your prayers, particularly if you fear an attack from the unbelievers. The unbelievers are your clear adversaries.
When you travel in the land, there is no blame on you for shortening the prayers, if you fear that the disbelievers may harm you. The disbelievers are your manifest enemies
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And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy
And when you are journeying in the earth, it is no crime to you that you come short in prayer, if you fear that those who disbelieve may afflict you. Indeed, the disbelievers are your clear enemies.
When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies
When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies
وَإِذَا كُنتَ فِیهِمۡ فَأَقَمۡتَ لَهُمُ ٱلصَّلَوٰةَ فَلۡتَقُمۡ طَاۤىِٕفَةࣱ مِّنۡهُم مَّعَكَ وَلۡیَأۡخُذُوۤا۟ أَسۡلِحَتَهُمۡۖ فَإِذَا سَجَدُوا۟ فَلۡیَكُونُوا۟ مِن وَرَاۤىِٕكُمۡ وَلۡتَأۡتِ طَاۤىِٕفَةٌ أُخۡرَىٰ لَمۡ یُصَلُّوا۟ فَلۡیُصَلُّوا۟ مَعَكَ وَلۡیَأۡخُذُوا۟ حِذۡرَهُمۡ وَأَسۡلِحَتَهُمۡۗ وَدَّ ٱلَّذِینَ كَفَرُوا۟ لَوۡ تَغۡفُلُونَ عَنۡ أَسۡلِحَتِكُمۡ وَأَمۡتِعَتِكُمۡ فَیَمِیلُونَ عَلَیۡكُم مَّیۡلَةࣰ وَ ٰحِدَةࣰۚ وَلَا جُنَاحَ عَلَیۡكُمۡ إِن كَانَ بِكُمۡ أَذࣰى مِّن مَّطَرٍ أَوۡ كُنتُم مَّرۡضَىٰۤ أَن تَضَعُوۤا۟ أَسۡلِحَتَكُمۡۖ وَخُذُوا۟ حِذۡرَكُمۡۗ إِنَّ ٱللَّهَ أَعَدَّ لِلۡكَـٰفِرِینَ عَذَابࣰا مُّهِینࣰا ١٠٢
When you [Prophet] are with the believers, leading them in prayer, let a group of them stand up in prayer with you, taking their weapons with them, and when they have finished their prostration, let them take up their positions at the back. Then let the other group, who have not yet prayed, pray with you, also on their guard and armed with their weapons: the disbelievers would dearly like you to be heedless of your weapons and baggage, in order for them to take you in a single assault. You will not be blamed if you lay aside your arms when you are overtaken by heavy rain or illness, but be on your guard. Indeed, God has prepared a humiliating punishment for the disbelievers
When you (O Muhammad) are among them, and you lead them in prayer (during war), let a group of them stand (in prayer) with you and let them take their arms (with them). When they finish prostrations, then let them (take positions) in your rear and let other group come up who has not yet prayed to pray with you, and let them take their precaution and their arms. Those who disbelieve wish, if you neglect your arms and your baggage, then they could jump upon you in a single rush. But there is no blame on you if you lay aside your arms due to inconvenience with you of rain or that you are sick, but take precaution for yourselves. Surely, Allah has prepared a humiliating torment for the disbelievers.
And when thou art amidst them and hast set up the prayer for them, then let a party of them stand with thee and let them retain their arms; then when they have prostrated themselves, let them go behind you, and let anot her party who have not yet prayed, come and pray with thee; and let them also take their caution and their arms. Pain would those who disbelieve that ye neglected your arms and your baggage, so that they might swoop down upon you at one swoop. And there shall be no fault in you, if there be an injury to you from rain or ye are ailing, that ye lay down your arms and yet take your caution. Verily Allah hath gotten ready for the infidels a torment ignominious
When you are among them, and have to lead the service of prayer, let one group stand up with you, but let them keep their arms. After they have paid their homage they should go to the rear, and let the group which has not done so yet offer their service of prayer with you, remaining cautious and armed, The infidels wish to find you neglectful of your arms and provisions, to attack you unawares. It will not be a sin if you put aside your arms when you are troubled by rain, or you are ill; but take full precautions. God has reserved for infidels a despicable punishmen
(My Rasul) when you are among them (but in an unsafe state) and you lead them in prayer (salat), let a group of them stand in salat next to you while armed with their weapons... When they prostrate let the others stand in guard behind you... Then have the others come forward, who have not yet prayed, and let them pray with you... Let them take precautions and arms... The deniers of the reality wish for you to be negligent of your weapons and possessions so they may attack you suddenly. But if you are overtaken by rain or illness, there is no harm in leaving your arms... (Though) you should still take precautions... Indeed, Allah has prepared a degrading suffering for the deniers of the reality.
When you are with them and leading them in salat, a group of them should stand with you, keeping hold of their weapons. When they prostrate, the others should guard your backs. Then the other group who have not yet prayed should come and pray with you. They too should be careful and keep hold of their weapons. Those who are kafir would like you to be negligent of your arms and equipment so that they can swoop down on you once and for all. There is nothing wrong, if you are bothered by rain or you are ill, in laying your weapons down; but take every precaution. Allah has prepared a humiliating punishment for the kafirun.
When you are among them, leading them in prayers, let a group of them stand with you carrying their weapons. And when they have done the prostrations, let them withdraw to the rear, then let the other group which has not prayed come and pray with you, taking their precautions and [bearing] their weapons. The faithless are eager that you should be oblivious of your weapons and your baggage, so that they could assault you all at once. But there is no sin upon you, if you are troubled by rain or are sick, to set aside your weapons; but take your precautions. Indeed Allah has prepared for the faithless a humiliating punishment
When you (O Messenger) are among the believers (who are on an expedition and in fear that the unbelievers might harm them) and stand (to lead) the Prayer for them, let a party of them stand in Prayer with you and retain their arms with them (while the other party maintain their positions against the enemy). When the first party have done the prostrations (finished the rak‘ah), let them go to the rear of your company (and there hold positions against the enemy), and let the other party who have not prayed come forward and pray with you, being fully prepared against danger and retaining their arms. Those who disbelieve wish that you should be heedless of your weapons and your equipment, so that they might swoop upon you in a single (surprise) attack. But there will be no blame on you if you lay aside your arms (during Prayer) if you are troubled by rain (and the ground impedes your movement), or if you are ill; however, be fully prepared against danger. Surely God has prepared for the unbelievers a shameful, humiliating punishment
And (Prophet!) when you are amongst them (- the Muslims in the battle-field) leading the Prayer for them (in the time of fear,) let a party of them join you in Prayer retaining their arms. When they have performed their prostrations (and their one Rak`at is over) let them take their positions at the rear of the main body (for protection); and let another party who have not yet said Prayer come forward and join Prayer with you, taking their necessary precautions of defence and retaining their arms. Those who have disbelieved would wish you to be heedless of your arms and stores so that they may fall upon you united and all of a sudden. And there is no blame on you if you are suffering inconvenience on account of rain or if you are taken ill, that you lay aside your arms (relieving yourselves), but (even then) you must take your necessary precautions of defence. Verily, Allah has prepared a humiliating punishment for the disbelievers
When thou art amongst them, and performest for them the prayer, let a party of them stand with thee, and let them take their weapons. When they bow themselves, let them be behind you; and let another party who have not prayed come and pray with thee, taking their precautions and their weapons. The unbelievers wish that you should be heedless of your weapons and your baggage, then they would wheel on you all at once. There is no fault in you, if rain molests you, or you are sick, to lay aside your weapons; but take your precautions. God has prepared for the unbelievers a humbling chastisement
And when you (Muhammad) are among them and you establish mandatory prayer for them, then a group of them should stand with you and should take their arms, and when they prostrate, then they should go behind you, and the other group that has not prayed should come to pray with you while taking precaution and (carrying) their arms. Those who disbelieve wish that you neglect from your arms and your things so that they attack you, a single (and sudden) attack. And there is no blame on you if you put down your arms if you are annoyed by rain or you are sick, but take precaution. Indeed, God has prepared a humiliating punishment for the disbelievers.
When you (Mohammad) stand to worship your Lord in the midst of a military campaign, let a party of your troops join you in prayer, with their arms besides. When they finish their prayers, put them on guard so that the others join you in worship. You may leave your arms apart if you are too sick [or injured] or the weather is too inclement (making it too difficult for you to carry the arm) as long as you remain alert. Beware that your enemies wish to take advantage of your slightest relaxation to finish you all up. Rest assured that God has prepared a disgraceful punishment for the disbelievers
When you, O messenger, are with them and stand to lead them in prayer, let one group of them stand up in prayer with you, taking their arms with them. When they finish their prostrations, let them take their position in the rear, and let the other group come up which has not yet prayed. And let them pray with you, taking all precaution, and bearing arms. The unbelievers wish, if you were negligent of your arms and your gear, to assault you in a single ambush. But there is no blame on you if you put away your arms, because of the inconvenience of rain or because you are ill, but take precaution for yourselves, for the unbelievers, God has prepared a crushing punishment
And when yousg are among them and you call them to prayer, let a faction of them stand with you and let them hold their weapons. Then when they have done their prostrations, let them be behind youpl and let another faction that has not prayed yet come forward and pray with yousg, and let them take their precautions and their weapons. Those who denied would love that youpl become oblivious to your weapons and your belongings so they can assault you in a single assault. And no sin is committed by you—if you are hurt by rain or are sick—by putting down your weapons, but take precautions. Indeed, Allah has prepared for the deniers a demeaning punishment.
When thou art amongst them, and standest up to pray with them, then let a party of them stand up with thee, and let them take their arms; and when they adore, let them go behind you, and let another party who have not yet prayed come forward and pray with thee; and let them take their precautions and their arms. Fain would those who misbelieve that ye were careless of your arms and your baggage, that they might turn upon you with a single turning. And it is no crime to you if ye be annoyed with rain or be sick, that ye lay down your arms; but take your precautions,- verily, God has prepared for those who misbelieve a shameful woe
And when you (O dear Prophet Mohammed - peace and blessings be upon him) are among them and lead them in prayer, only a group of them should be with you, and they must keep their weapons with them; so when they have performed their prostrations they should move away behind you; and the other group that had not prayed, must come and offer prayers in your leadership, keeping their guard and weapons with them; the disbelievers wish that you neglect your arms and your means so they may overpower you with a single attack; it is no sin for you to lay aside your arms due to rain or if you are sick; and keep your guard; undoubtedly Allah has kept prepared a disgraceful punishment for the disbelievers
And if you [O Muhammad] are among them and you establish the prayer for them then let a party from among them stand with you [in prayer] and let them take up their weapons and once they have done their prostration, then let them fallback behind you and let another party come forward who has not yet prayed and let them pray with you and let all of them take their precaution and take their weapons. Those who disbelieve wish if only you were unmindful about your weapons and your belongings, so that they could swoop down on you in one attack. But there is no restriction on you to put down your weapons if there is hurt for you from rain or that you are sick but take your precaution. Truly Allah has kept in store for disbelievers a punishment most humiliating.
But when thou, O prophet, shalt be among them, and shalt pray with them, let a party of them arise to prayer with thee, and let them take their arms; and when they shall have worshipped, let them stand behind you, and let another party come that hath not prayed, and let them pray with thee, and let them be cautious and take their arms. The unbelievers would that ye should neglect your arms and your baggage while ye pray, that they might turn upon you at once. It shall be no crime in you, if ye be incommoded by rain, or be sick, that ye lay down your arms; but take your necessary precaution: God hath prepared for the unbelievers an ignominious punishment
When you (Muhammad) are amongst them, and stand up to pray with them, then let a party of them stand up with you, and let them take their arms; and when they have finished their prostration (adoration, prayers), let them go to the rear, and let another p
When you are with them, and establish the prayer, let a party of them stand with you, and let them take their weapons. After making their prostrations, let them be behind you, and let another party who have not prayed come and pray with you, taking their precautions and their weapons. Those who disbelieve wish that you should be inattentive of your weapons and your baggage, so that they might swoop upon you with one assault. But there is no fault in you if you are harmed by rain, or you are sick to lay aside your weapons, but take your precautions. Allah has prepared a humiliating punishment for the unbelievers
And when thou, O apostle! shalt be among them, and shalt pray with them, then let a party of them rise up with thee, but let them take their arms; and when they shall have made their prostrations, let them retire to your rear: then let another party that hath not prayed come forward, and let them pray with you; but let them take their precautions and their arms. Pleased would the infidels be for you to neglect your arms and your baggage, that they might turn upon you at once! And it shall be no crime in you to lay down your arms if rain annoy you, or if ye be sick. But take your precautions. Verily, God hath made ready a shameful torment for the infidels
and when you (who lead the Muslim group or the Muslim troops) are among these people, then you led them in Prayer, then one group out of them shall stand with you and they shall (continue to) hold on their armaments (even while they are in Prayer); so when they have made the prostration then they will move away from you (as they have completed the Prayer in one rak’at only). And shall (now) come the other group (who has) not Prayed; so they shall (now) Pray with you (in your 2nd rak’at only), and they shall continue to hold on to their shields and armaments. Desired those who have disbelieved that you become unaware and negligent of your arms and baggage, then they make assault on you — a single (effective) assault! And (there is) no blame on you, if there is with you inconvenience because of rains or you are people under effect of illness — that (under such a state) you put aside your armaments (while you are in the act of Prayer), but hold on to your shields (of protection). Certainly, Allah has prepared for the disbelievers a humiliating punishmen
And when thou hadst been among them, performing the formal prayer with them, let a section of them stand up with thee and take their weapons. And when they prostrated themselves, then, let them move behind you and let another section approach who has not yet formally prayed. Then, let them formally pray with thee and let them take their precaution and their weapons. Those who were ungrateful wished for you to be heedless of your weapons and your sustenance. They would turn against you with a single turning. And there is no blame on you if you had been annoyed because of rain or you had been sick that you lay down your weapons. And take precaution for yourselves. Truly, God prepared for the ones who are ungrateful a despised punishment.
When you are with (the Muslims) and stand to lead them in ritual prayer, allow one part of them to stand with you, keeping their weapons with them. When they finish their prostrations, have them assume positions behind you. Allow the remaining part that hasn’t prayed to come forward to pray with you. They should be cautious and keep their weapons ready. The unbelievers would like for you to be negligent of your weapons and supplies so they could assault you in a single attack. It is okay for you to put away your weapons because of the problem of rain or because you are sick, but be cautious. Truly, Allah has prepared a horrible punishment for the unbelievers.
When you, O Muhammad, are with them, leading their Salah (prayer in the state of war), let one party of them stand up to pray with you, armed with their weapons. After they finish their prostrations, let them withdraw to the rear and let the other party who have not yet prayed come forward to pray with you; and let them also be on their guard, armed with their weapons. The unbelievers wish to see you neglect your arms and your baggage, so that they could suddenly attack to overpower you all in one stroke. However, there is no blame on you if you lay aside your arms because of heavy rain or because you are sick, but you should still be on your guard. Allah has prepared a humiliating punishment for the unbelievers
(O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, let a party of them stand with you to worship, keeping their arms. When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers
And when thou art among them and leadest the prayer for them, let a party of them stand up with thee, and let them take their arms. Then when they have performed their prostration, let them go to your rear, and let another party who have not prayed come forward and pray with thee, and let them take their precautions and their arms. Those who disbelieve long that you may neglect your arms and your baggage, that they may attack you with a sudden united attack. And there is no blame on you, if you are inconvenienced on account of rain or if you are sick, to put away your arms; and take your precautions. Surely Allah has prepared abasing chastisement for the disbelievers
And when you are among them and establish worship (salat) for them then let (only) one party from among them stand with you (for worship) and let the (other party) take their weapons; then when they have prostrated (and finished offering worship) let the (first party) take their positions behind you, and let the other party who did not worship (in the first batch) come (and) then let them worship with you and let the (first party) take their precaution and their weapons. Those who do not believe, wish that you should be careless of your weapons and your provision, so that they (could) attack you with a single (sudden and united) attack. And there is no sin on you if you lay down your weapons when you are annoyed due to rain or if you are sick, but take your precaution. Allah has certainly prepared a disgraceful punishment for the infidels.
And when you are among them and lead them in prayer, let a group of them stand up with you, taking their arms with them. Then when they have prostrated, let them go to your rear, and let another group who have not prayed come forward and pray with you, being on their guard and taking their arms. Those who suppress the Truth desire that you are off-guard as regards your arms and your property, so that they may then turn upon you in a single decisive swoop. And no blame on you, if you are inconvenienced by rain or if you are ill, that you put off your arms; but be on your guard. Indeed, Allah has prepared a disgraceful punishment for the suppressors of Truth
And, (O Beloved,) when you are (present) amongst these (soldiers), form up for them (congregational) Prayer. A squad of them, retaining their arms, should (first) stand by you (to follow you in Prayer); having performed their prostrations, they should (getting aside) take position in your rear. And (now) another squad who has not (yet) prayed should come up and pray with you (under your leadership); they should (also) hold on to their security measures and retain their weapons (persistently). The infidels want you to become neglectful of your weapons and other means of defence, and that they may launch a sudden attack against you. If you face a problem due to rain or illness, there is no harm if you (remove and) set your weapons aside, and hold fast to your means of security. Verily, Allah has prepared a humiliating torment for the disbelievers
And if thou are with them and hold the contact-method for them, then let a group from amongst them stand with you and let them bring their weapons; and when they have prostrated then let them stand guard from behind; and let a group who has not yet contacted come and contact with you, and let them be wary and let them bring their weapons with them. The rejecters hope that you would neglect your weapons and goods so they can come upon you in one blow. There is no sin upon you if you are impeded by rainfall, or if you are ill, that you keep from placing down your weapons. And be wary. God has prepared for the rejecters a humiliating retribution
And if you are with them and you hold the contact prayer for them, then let a group from among them stand with you and let them bring their weapons; and when they have prostrated then let them be behind you; and let a group who has not yet made the contact prayer come and make the contact prayer with you, and let them be wary and let them bring their weapons with them. The rejecters hope that you would neglect your weapons and goods so they can come upon you in one blow. There is no sin upon you if you are impeded by rainfall, or if you are ill, that you place down your weapons. And be wary. God has prepared for the rejecters a humiliating retribution.
And if you are with them and you hold the Connection for them, then let a group from among them stand with you and let them bring their weapons; and when they have prostrated then let them be behind you; and let a group who has not yet connected come and connect with you, and let them be wary and let them bring their weapons with them. The rejecters hope that you would neglect your weapons and goods so they can come upon you in one blow. There is no sin upon you if you are impeded by rainfall, or if you are ill, that you place down your weapons. And be wary. God has prepared for the rejecters a humiliating retribution.
And if you were in them, so you started for them the prayer, so a group from them should stand with you, and they should take their weapons/arms, so if they prostrated, so they be from behind you, and another group should come (that) they did not pray, so they pray (E) with you, and they should take their caution, and their weapons/arms; those who disbelieved, wished if you ignore/neglect your weapons/arms, and your belongings/effects/goods, so they lean on you one bend, and no offense/guilt (is) on you if mild harm was with you from rain or you were sick/diseased, that you lay your weapons/arms, and take your caution, that God prepared to the disbelievers a degrading/humiliating torture
Thus, when thou art among the believers and about to lead them in prayer, let [only] part of them stand up with thee, retaining their arms. Then, after they have finished their prayer, let them provide you cover while another group, who have not yet prayed, shall come forward and pray with thee, being fully prepared against danger and retaining their arms: (for) those who are bent on denying the truth would love to see you oblivious of your arms and your equipment, so that they might fall upon you in a surprise attack. But it shall not be wrong for you to lay down your arms [while you pray] if you are troubled by rain or if you are ill; but [always] be fully prepared against danger. Verily, God has readied shameful suffering for all who deny the truth
And when you are among them, (and) so keep up the prayer for them, then let a section of them be upright with you, and let them take their weapons (i.e., to defend those who pray and to face the enemy) So, when they have prostrated themselves, (i.e., finished their prayer) then let them be in your rear-guard; and let another section who have not prayed come up (and) so let them pray with you, and let them take their wary (precautions) and their weapons. The ones who have disbelieved would like you to be heedless of your weapons and your belongings, then they would incline (Or: be hostile to) against you once for all. (Literally: in one inclining; or in one hostility) And there is no fault in you, in case you are hurt by rain or you are sick, to lay aside your weapons and take your wary (precautions). Surely Allah has prepared for the disbelievers a degrading torment
And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment
(Muhammad), if you are among them (your followers during a battle) and you call them for prayer, let a group of them carry their arms during prayer. After they have made their prostrations, let them go back to watch the enemy and let the other group who has not yet prayed, join you, carrying their arms with due precaution. The unbelievers would love to find you neglecting your arms and property and would attack you suddenly. If rain or illness make you suffer, you may place your arms aside during prayer but still observe due precaution. God has prepared a humiliating torment for the unbelievers
When you (O prophet) are in their midst, and arrange for them the Salah, then, a party from them should stand with you, and should take their arms along. Then, once they performed Sajdah, they should move away from you, and the other party, that has not yet performed Salah, should come and perform Salah with you, and should take their precautionary measures and their arms. Those who disbelieve would want you to become heedless to your arms and your belongings, so that they come down upon you in a single move. There is no sin on you, if you have some inconvenience due to rain, or you are sick, in putting your arms aside, but take your precautionary measures. Surely, Allah has prepared for the disbelievers a humiliating punishment
When you, (O’ Muhammad), are among them, and you call them for Prayer, ask only a party of them to stand with you to Prayer, and let them carry their arms. Then when they have performed their prostration, let them take their positions in the rear and then ask another party who has not yet prayed to come forward and pray with you, letting them take their precaution and their arms. Those who indulge excessively in disbelief (in Allâh) would love to see you neglecting your arms and your luggage so that they may launch a surprise attack against you. - You would not be at fault if you laid down your arms due to injuries caused by heavy rain, or due to illness. But you should always take your precautions. Indeed, Allâh has prepared for those who lack Faith (in Allâh) a disgraceful punishment.
(Oh prophet! During the battle) if you are among the believers leading ´the salat´ then let (only) one group stand in salat behind you; let them bear their arms while they stand in ´salat´. After they perform the prostration, let them move to the rear (and stand guard). Let the other group that has not yet performed their ´salat´ come forward and stand behind you. (But during all this time) they should be on guard and bear their arms. The unbelievers would love to catch you unawares and neglectful of your weapons and your belongings, so they can launch a surprise attack and route you with a single swoop. You incur no sin, if you put down your weapons, because you experience a distress due to rain or because you are ill. But (always) be on guard. Indeed, Allah has prepared a humiliating punishment for the unbelievers
When you, (O’ Muhammad), are among them, and you call them for Prayer, ask only a party of them to stand with you to Prayer and let them carry their arms. Then when they have performed their prostration, let them take their positions in the rear and then ask another party who has not yet prayed to come forward and pray with you, letting them be vigilant and armed. Those who persistently refuse to Yield to the Truth would wish to see you neglecting your arms and belongings so that they may launch a surprise attack against you. You would not be at fault if you lay aside your arms due to injuries caused by heavy rain or due to illness. But you should always take your precautions. Most assuredly Allâh has prepared for those who are spiritually dead and blind a disgraceful punishment.
And if you Muhammad happen to be with them -the Muslims- and it is time to observe a scheduled prayer, then you perform your act of worship as herein indicated: "You lead the prayer with some of them (first group) who shall remain carrying their weapons while the others (second group) stand sentinel to keep guard ever you in the rear. When you have completed the first division-one time kneeling, twice prostrating then the first group withdraws to the rear to replace those in the second group who now join you during your second division at the end of which you Muhammad will have completed your two divisions Now there remains one division for each group to perform. The first group (armed) now performs the second division with the second group standing guard over them in the rear. Then both groups reverse their position until each group will have completed their two divisions being cautious at all times. The infidels wish you would neglect your arms and your equipment so that they attack you once for all. Yet you are absolved to lay down your arms if it rains or if you fall sick, but be constantly on your guard. Allah has prepared for the infidels a tormenting punishment humiliating indeed
Messenger, when you are among them and leading them in prayer, let a group of them stand with you carrying their weapons; then, when they have prostrated, they may cover you from behind while another group who hasn’t yet prayed come and pray with you, again with due precaution and with their weapons. The disbelievers would love to see you neglect your weapons and your possessions so they could descend on you all at once. Nor is there any blame on you if some hardship such as rain or illness makes you put down your weapons, but remain on your guard. Indeed, Allah has prepared humiliating punishment for the disbelievers
When you ˹O Prophet˺ are ˹campaigning˺ with them and you lead them in prayer, let one group of them pray with you—while armed. When they prostrate themselves, let the other group stand guard behind them. Then the group that has not yet prayed will then join you in prayer—and let them be vigilant and armed. The disbelievers would wish to see you neglect your weapons and belongings, so they could launch a sweeping assault on you. But there is no blame if you lay aside your weapons when overcome by heavy rain or illness—but take precaution. Indeed, Allah has prepared a humiliating punishment for the disbelievers.
And when you are amongst them and lead the prayer for them, then let a group of them stand with you and let them take their weapons, and when they prostrate then let them be behind you and let another group who have not yet prayed pray with you and take their guard and weapons. Those who reject (the truth) would love you to be careless about your weapons and provisions so that they strike you at a single blow. And there is no sin upon you if you are troubled by rain or if you are ill that you lay down your weapons, but be on your guard, Allah has promised to those who reject (the truth) a humiliating punishment.
When you¹ are among them, conducting the prayers, let one party of them rise up to pray with you, armed with their weapons. After making their prostrations, let them withdraw to the rear and then let another party who have not prayed come forward and pray with you; and let these also be on their guard, armed with their weapons. It would much please the unbelievers if you neglected your arms and your baggage, so that they could swoop upon you with one assault. But it is no offence for you to lay aside your arms when overtaken by heavy rain or stricken with an illness, although you must be always on your guard. God has prepared a shameful punishment for the unbelievers
When you are with them, and lead the Contact Prayer (Salat) for them, let some of you stand guard; let them hold their weapons, and let them stand behind you as you prostrate. Then, let the other group that has not prayed take their turn praying with you, while the others stand guard and hold their weapons. Those who disbelieved wish to see you neglect your weapons and your equipment, in order to attack you once and for all. You commit no error, if you are hampered by rain or injury, by putting down your weapons, so long as you remain alert. GOD has prepared for the disbelievers a shameful retribution.
[Prophet] When you are among believers and about to lead them in prayer, let a group of them stand up in prayer with you, taking their weapons with them. When they have finished their prayer, let them take up their positions at the back while another group, who has not yet prayed, come forward to pray with you, also on their guard and armed with their weapons. The unbelievers would love to see you unarmed, so that they might take you in a surprise attack. You will not be blamed for laying down your weapons, while you pray if you encounter heavy rain or are ill; But be fully prepared against danger. God has prepared a shameful and humiliating punishment for the unbelievers.
[Prophet] When you are among believers and about to lead them in prayer, let a group of them stand up in prayer with you, taking their weapons with them. When they have finished their prayer, let them take up their positions at the back while another group, who has not yet prayed, come forward to pray with you, also on their guard and armed with their weapons. The unbelievers would love to see you unarmed so that they might take you in a surprise attack. You will not be blamed for laying down your weapons while you pray if you encounter heavy rain or are ill, But be fully prepared against danger. God has prepared a shameful and humiliating punishment for the unbelievers.
And when you are within them, so you establish for them the prayer, so let a category among them stand with you, and let them take their weapons. So, if they prostrate, so let them be from behind you, and let another category come, that they have not prayed yet, so they will pray with you; and let them take their precautions and their weapons. Those who disbelieve wished you to be inattentive about your weapons and your baggage, so they incline upon you one inclination. And no misdemeanor upon you, if you have hurt from rain or are diseased, so put down your weapons; and take your precaution. Surely, Allah has prepared for the infidels a humiliating torment.
And when you are among them (Muslim forces) and keep up the prayer for them, then let a party of them stand up (in prayer) with you, carrying their arms. Then when they have performed (their) prostrations, let them (continue the second unit solitarily and) take their precaution in your rear, and let another party who have not prayed come and pray with you (from the second unit) , and let them take their precautions and their arms; (for) those who disbelieve desire that you should be heedless of your weapons and your baggages, then they would attack you all at once. And it is no sin for you to lay down your arms if you are annoyed with rain or if you are sick, but take your precautions. Verily Allah has prepared a disgraceful chastisement for the infidels.
When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers.
O Messenger! When you are with them and establish the congregations of prayers for them, let some of you stand guard, and let them hold their weapons standing with you as you prostrate. Then let the other group who has not prayed take their turn praying with you, while the others stand guard and hold their weapons. The disbelievers wish to see you neglect your weapons and equipment, and ambush you once and for all. You commit no error, if you are hampered by rain or injury, by putting down your weapons. But always be fully prepared against danger. Verily, Allah has readied a humiliating suffering for those who deny the Truth
And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers
And when thou art among them, and leadest the Prayer for them, let a party of them stand with thee and let them take their arms. And when they have performed their prostrations, let them go to your rear, and let another party, who have not yet prayed, come forward and pray with thee, and let them take their means of defence and their arms. The disbelievers wish that you were neglectful of your arms and your baggage that they may fall upon you at once. And it shall be no sin for you, because of the inconvenience caused by rain or because you are sick, that you lay aside your arms. But you should always take your precautions. Surely, ALLAH has prepared an humiliating punishment for the disbelievers
When thou art with them and leadest them in prayer, let one group of them stand with thee in prayer, taking their arms with them. When they have performed their prostrations, let them withdraw to the rear, and let another group come that has not prayed and let them pray with thee, taking precaution and their arms. The disbelievers wish you to be heedless of your arms and your baggage that they might assault you all at once. There is no blame on you if you lay aside your arms when you are troubled by heavy rain or illness. But take your precaution. Surely God has prepared for the disbelievers a humiliating punishment
When you (O Prophet) are with them, and stand to lead them in prayer, let one party from them stand up (in prayer) with you, taking their arms with them: When they finish their prostration's, let them take their position in the rear. And let the (believers of) other party come up which have not yet prayed— And let them pray with you, taking all precautions, and bearing arms: Those who disbelieve wish, if you were careless of your arms and your baggage, to attack you in a single attack (or rush). But there is no blame on you if you put away your arms because of the inconvenience of rain or because you are ill; But take every precaution for yourselves. Allah has prepared a humiliating punishment for the disbelievers
When you’re among them, leading them in prayer, let a group of them stand with you, armed. After they’ve prostrated, they should withdraw, allowing another group that has not yet prayed to come forward and pray with you. They should remain vigilant and keep their weapons ready. Those who disbelieve wish that you would neglect your weapons and your baggage, so they can launch a surprise attack. If rain or illness prevents you, there’s no blame upon you for setting aside your weapons. However, remain cautious. God has prepared a humiliating punishment for the unbelievers.
When you are among them, and you stand to lead them in prayer, let a group of them stand with you, and let them hold their weapons. Then, when they have done their prostrations, let them withdraw to the rear, and let another group, that have not prayed yet, come forward and pray with you; and let them take their precautions and their weapons. Those who disbelieve would like you to neglect your weapons and your equipment, so they can attack you in a single assault. You commit no error, if you are hampered by rain or are sick, by putting down your weapons; but take precautions. Indeed, God has prepared for the disbelievers a demeaning punishment
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And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment
And when you are among them, and stand up to pray with them, then let a party of them stand up with you, and let them take their weapons; and when they have prostrated, then let them go behind you, and let another party who have not prayed come and pray with you; and let them take their precautions and their weapons. Those who disbelieve wish that you should be careless of your weapons and your baggage, that they may attack you once for all. And it is no crime to you if you are annoyed with rain or are sick, that you lay down your weapons; but take your precautions, indeed, God has prepared for those who disbelieve a shameful punishment.
When thou (O Apostle) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame o n you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers God hath prepared a humiliating punishment
When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment
فَإِذَا قَضَیۡتُمُ ٱلصَّلَوٰةَ فَٱذۡكُرُوا۟ ٱللَّهَ قِیَـٰمࣰا وَقُعُودࣰا وَعَلَىٰ جُنُوبِكُمۡۚ فَإِذَا ٱطۡمَأۡنَنتُمۡ فَأَقِیمُوا۟ ٱلصَّلَوٰةَۚ إِنَّ ٱلصَّلَوٰةَ كَانَتۡ عَلَى ٱلۡمُؤۡمِنِینَ كِتَـٰبࣰا مَّوۡقُوتࣰا ١٠٣
After performing the ritual prayer, continue to remember God- standing, sitting, and lying on your sides- and once you are safe, keep up regular prayer, for prayer is obligatory for the believers at prescribed times
When you have finished the prayer, remember Allah standing, sitting, and on lying your sides, but when you are secure (from danger), establish prayer. Surely, the prayer is enjoined on the believers at fixed time.
Then when ye have finished the prayer, remember Allah, standing and sitting and lying on Your sides. Then when ye are secure, establish the prayer verily the prayer is prescribed unto the believers at definite times
If you are late in performing your service of prayer honour God by remembering Him, standing or sitting or lying on your sides. And when you have security perform your act of prayer befittingly; and praying at fixed hours is prescribed for the faithful
When you have finished your salat (in an unsafe environment), remember Allah while standing, sitting, or (lying) on your sides (i.e. experience Him in your being at all times)... When you feel satiated with the remembrance (dhikr), perform your salat (duly experience the essence of salat with the sensitivity and receptivity incited by dhikr). Indeed, the experience of salat at specific times has been inscribed upon the believers.
When you have finished salat remember Allah standing, sitting and lying on your sides. When you are safe again do salat in the normal way. The salat is prescribed for the muminun at specific times.
When you have finished the prayers, remember Allah, standing, sitting and lying down, and when you feel secure, perform the [complete] prayers, for the prayer is indeed a timed prescription for the faithful
When you have finished the Prayer (especially considering you have shortened your Prayers when journeying and in the state of fear), remember and mention God (with your tongues and hearts), standing and sitting and lying down on your sides (and even while at war). Then when you are once again secure, do the Prayer in conformity with all its conditions (and do the Prayers you had to omit just at the time of actual fighting). (Know that) the Prayer (being the most important kind of worship) is prescribed for the believers at fixed times
And when you have finished the Prayer, then remember Allah standing and sitting, and (lying) on your sides (in short in all positions and in all conditions). And when you feel secure (from danger) then observe Prayer (in the normal prescribed form). Verily, Prayer is enjoined on the believers (to be performed) at the fixed times
When you have performed the prayer, remember God, standing and sitting and on your sides. Then, when you are secure, perform the prayer; surely the prayer is a timed prescription for the believers
When you are done with mandatory prayer then remember God standing and sitting and (lying) on your sides. And when you are safe then perform mandatory prayer. Indeed, mandatory prayer is prescribed for the believers at specified times.
When your congregational prayer is over, continue remembering your Lord all the time (whether standing, sitting or laying on bed.) When the emergency situation is over, say your regular daily prayers on time as these daily prayers are decreed for you as an obligation
When you finish prayer, remember God, standing, sitting down, or lying down on your sides. But when you are free from danger, establish prayer, for such prayers are recommended for believers at stated times
So when youpl have concluded the prayer, then remember Allah, standing and sitting and on your sides. Thereafter, when you feel secure, establish the prayer. Indeed, the prayer has been prescribed upon believers at specific times.
But when ye have fulfilled your prayer, remember God standing and sitting and lying on your sides; and when ye are in safety then be steadfast in prayer; verily, prayer is for the believers prescribed and timed
So when you have offered your prayers remember Allah while standing, sitting and reclining; and when you feel secure, offer prayers in the usual manner; indeed prayers are a time bound obligatory duty upon the Muslims
And once you are done with the prayer then remember Allah standing or sitting or on your sides. But once you find rest then establish the prayer. Truly the prayer is a time-bound prescription upon the believers.
And when ye shall have ended your prayer, remember God, standing, and sitting, and lying on your sides. But when ye are secure from danger, complete your prayer; for prayer is commanded the faithful, and appointed to be said at the stated times
But when you have fulfiled your prayer, remember Allah standing and sitting and lying; and when you are in safety then be steadfast in prayer; verily, fixed times of prayer have been prescribed for the believers
When you have established the prayer, remember Allah standing, sitting, and on your sides. Then, when you are secure, establish the prayer, surely, prayer is timely written upon the believer
And when ye shall have ended the prayer, make mention of God, standing, and sitting, and reclining: and as soon as ye are secure, observe prayer; for to the faithful, prayer is a prescribed duty, and for stated hours
And when you people missed the Prayer (due to some unavoidable circumstances or complete involvement in war or encounter), then you people remember Allah (in your mind and hearts whether you are in a posture of) standing, and sitting and lying on your sides; then when you are at peace (i.e., out of danger), then you establish the Prayer. Surely the Prayer is prescribed to the Believers at specified timings
Then, when you satisfied the formal prayer, then, remember God when upright and sitting and on your sides. And, then, when you were secured, perform the formal prayer. Truly, the formal prayer had been —for the ones who believe— a timed prescription.
After you have finished the ritual prayers, remember Allah while you are standing, sitting, and reclining. When you are free from danger, establish ritual prayer. Certainly, ritual prayer is prescribed for the believers for specific times.
When you finish your Salah (prayers) remember Allah whether you are standing, sitting or reclining; then as soon as you are safe (out of danger) establish regular Salah in full. Surely Salah are made obligatory for the believers at their prescribed times
When you have finished the Prayer, remember Allah -standing, and sitting, and reclining. And when you become secure, perform the regular Prayer. The Prayer is enjoined upon the believers at stated times
So when you have finished the prayer remember Allah standing and sitting and reclining. But when you are secure, from danger, keep up (regular) prayer. Prayer indeed has been enjoined on the believers at fixed times
Then when you have finished the worship (salat) remember Allah standing and sitting and (lying down) on your sides. Then when you are in safety, establish (regular) worship. Worship (salat) is certainly prescribed for the believers at fixed timings.
Then when you are due to perform the prayer, remember Allah, standing, sitting and while resting on your sides. Then when the situation for you becomes conducive, offer the prayer properly. Indeed the prayer is ordained for the believers at fixed times. . It is a war-like situation that is envisaged in Verses and above. But, in this Verse , other peace-time situations, like when one is travelling in a public transport, in a non-Islamic country, at the fixed time of the ritual prayer, are also envisaged. Stress is laid here on the performance of the salaah at the time fixed even though one is travelling, say, in a public transport bus. The prayer can be performed on a notional basis, then, just by remembering Allah, without going through the normal procedure for the prayer. This Verse is also the authority for the very ill, bedridden, person to offer his/her salah even while lying down
So, (O Muslims,) when you have finished your Prayers, remember Allah (in all postures:) standing, sitting and (lying down) on your sides. And when (free of fear) you feel secure, establish Prayers (as prescribed). Verily, Prayer is obligatory for Muslims in accordance with the fixed timings
So when you are done with the contact-method, then remember God while standing, or sitting, or on your sides. When you are relieved, you shall hold the contact-method; the contact-method for the believers is a scheduled book
Then, if you have completed the contact prayer, remember God while standing, or sitting, or on your sides. Then, if you are secure, hold the contact prayer. Indeed, the contact prayer for the believers is a Book that is scheduled.
Once you are done with the Connection, then remember God while standing, or sitting, or on your sides. Then, when you are secure, hold the Connection. Indeed, the Connection for the believers is a book that is scheduled.
So if you (P) accomplished the prayers, so mention/remember God standing, and sitting, and on your sides, so if you became secured, so keep up the prayers, that the prayers was/is on the believers decreed (at) appointed times . (NOTE: THE SIGNIFICANCE OF PRAYERS, ITS TIMES, AND THE IMPORTANCE OF REPEATEDLY MENTIONING GOD THROUGHOUT THE DAY IN THE PRECEDING VERSE
And when you have finished your prayer, remember God - standing and sitting and lying down; and when you are once again secure, observe your prayers [fully]. Verily, for all believers prayer is indeed a sacred duty linked to particular times [of day]
So, when you have accomplished the prayer, then remember Allah, upright, and seated, and on your sides. (Yet) when you feel composed, then keep up the prayer; surely the prayer has been a timed prescription (Literally: book) for the believers
When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed times hath been enjoined on the believers
When you complete your prayer, remember God all the time while standing, sitting, or reclining. When you are safe, say your prayers properly. It is a constant duty of the believers
Once you have finished your Salah, then, remember Allah while standing, sitting and reclining. As soon as you are secure, perform Salah as due. Surely, Salah is an obligation on the believers that is tied up with time
Therefore, when you complete your Prayer, celebrate the praises of Allâh and declare His indefinite glory, while standing or sitting or lying down on your sides. When you are safe, then establish the regular Prayer. Indeed, Prayer is enjoined on the ‘Monotheistic Believers’ at specific times.
After you conclude the ´salat´, remember Allah a lot _ standing up, sitting down or reclining. Then, once you feel secure again, perform the full (uncurtailed) ´salat´. Indeed, performing the ´salat´ at its prescribed time is mandated for the believers
Therefore when you complete your Prayer, celebrate the praise of Allâh and declare His glory while standing or sitting or lying down on your sides. When you are safe, then establish the regular Prayer. Indeed, Prayer is enjoined on those who live by Faith at specific times.
When you have completed your prayer, you keep remembering Allah and bearing Him in mind standing, sitting and lying on your sides. Evoking reminiscence of Allah inspires to the hearts and minds a state, of composure. However, when you feel safe and secure, you then perform the act of worship in the proper manner as prescribed by Allah, for the act of worship has been a prescriptive rule incumbent on those whose hearts have been touched with the divine hand to observe at the scheduled hours
When you have completed the prayer, continue nevertheless to remember Allah, be it standing, sitting or lying down. Then, whenever you feel safe again, perform the prayer. The prayer is compulsory for the believers at fixed times.
When the prayers are over, remember Allah—whether you are standing, sitting, or lying down. But when you are secure, establish regular prayers. Indeed, performing prayers is a duty on the believers at the appointed times.
And when you have finished the prayer, remember Allah standing, sitting and lying down, and when you are safe, then keep up prayer, for the prayer is a timed obligation for believers.
When your prayers are ended, remember God standing, sitting, and lying down. When you are safe, attend to your prayers: for prayer is a duty incumbent on the faithful, to be conducted at appointed times
Once you complete your Contact Prayer (Salat), you shall remember GOD while standing, sitting, or lying down. Once the war is over, you shall observe the Contact Prayers (Salat); the Contact Prayers (Salat) are decreed for the believers at specific times.
When you have finished your prayer, continue to remember God- standing, sitting and lying down; and when you are safe again, observe your complete prayers. For all believers, prayer is a sacred duty to be performed at prescribed times.
When you have finished your prayer, continue to remember God- standing, sitting, and lying down; and when you are safe again, observe your complete prayers. For all believers, prayer is a sacred duty to be performed at prescribed times.
When you have accomplished the prayer. So, remember Allah, while standing, or sitting, or on your sides. So when you are tranquil, So establish the prayers. Surely, the prayers are upon the believers, a timer Book.
Then when you have finished the prayer, remember Allah standing and sitting and reclining. Then, when you are secure (from danger) establish the prayer (as usual) . Verily the prayer at fixed times has been enjoined upon the believers.
And when you have performed your prayers, remember God standing, sitting, and lying down. When you are again secure, observe your prayers [fully]. Indeed, prayer is a time- related duty, binding on all believers.
Be mindful of Allah's Commands whatever state you are in, standing, sitting or lying down. And when you are once again secure, establish the congregations of Salat. Joining the congregations of Salat at the times appointed by the Central Authority is a duty unto believers
Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers
And when you have finished the Prayer, remember ALLAH, standing and sitting, and laying on your sides. And when you are secure from danger, then observe Prayer in the prescribe form; verily Prayer is enjoined on the believers to be performed at fixed hours
When you have completed the prayer, remember [and invoke] God, standing, sitting, or lying on your sides. Then when you are secure, observe proper prayer, for prayer at fixed hours is prescribed for the believers
When you pass (congregational) prayers, celebrate Allah’s Praises, standing, sitting down, or lying down on your sides; But when you are free from danger, set up regular prayers: Verily, prayers are enjoined on the believers at stated times
Once the prayer is concluded, remember God while standing, sitting, or lying on your sides. When you are secure, establish the prayer. Prayer is a mandatory obligation for believers at prescribed times.
When you have completed the prayer, remember God, standing, or sitting, or on your sides. And when you feel secure, perform the prayer. The prayer is obligatory for believers at specific times
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And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times
Then when you have fulfilled the prayer, then remember God standing and sitting and on your sides; and when you are in safety then be steadfast in prayer; indeed, prayer is for the believers prescribed, timed.
When ye pass (Congregational) prayers, celebrate God's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times
When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times
وَلَا تَهِنُوا۟ فِی ٱبۡتِغَاۤءِ ٱلۡقَوۡمِۖ إِن تَكُونُوا۟ تَأۡلَمُونَ فَإِنَّهُمۡ یَأۡلَمُونَ كَمَا تَأۡلَمُونَۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا یَرۡجُونَۗ وَكَانَ ٱللَّهُ عَلِیمًا حَكِیمًا ١٠٤
Do not be faint-hearted in pursuing the enemy: if you are suffering hardship, so are they, but you hope to receive something from God for which they cannot hope. God is all knowing and wise
Don’t be weak in pursuit of these people (enemy); if you are suffering hardships, they too are suffering hardships as you are suffering; while you hope from Allah the reward what they don’t hope, Allah is All-Knower, All-Wise.
And slacken not in seeking the enemy people if ye are suffering, then they suffer even as ye suffer, and you hope from Allah that which they hope not; and Allah is ever Knowing, Wise
And do not be chary of pursuing them. If you suffer, they shall also suffer like you. But while you have hope (of success) from God, they have none. Surely God is all-knowing and all-wise
Do not relent in the pursuit of the enemy... If you are suffering, they too are suffering just the same... Yet you can wish from Allah things that they cannot hope for... Allah is the Aleem, the Hakim.
Do not relax in pursuit of the enemy. If you feel pain, they too are feeling it just as you are, but you hope for something from Allah which they cannot hope for. Allah is All-Knowing, All-Wise.
Do not slacken in the pursuit of these people. If you are suffering, they are also suffering like you, but you expect from Allah what they do not expect, and Allah is all-knowing, all-wise
Do not be faint of purpose in pursuing these people (who fight with you, and keep them under pressure as long as the state of war continues between you and them). If you are suffering (having to endure hardships), they too are suffering just as you are, but you hope (to receive) from God what they cannot hope for. God is indeed All-Knowing (of the states and conditions of all things), All-Wise
And do not be slack in pursuing these (hostile) people. If you have suffered hardships they (too) have suffered as you did but (the superiority you have over them is that) you hope from Allah what they do not. And Allah is All-Knowing, All-Wise
Faint not in seeking the heathen; if you are suffering, they are also suffering as you are suffering, and you are hoping from God for that for which they cannot hope; God is All-knowing, All-wise
Do not slack off in pursuit of the enemy. If you are suffering, they are also suffering as you are suffering, while you hope from God what they do not hope. God is knowledgeable and wise.
Show no weakness in following up the enemy. If you are suffering a hardship (such as a wound of war), they also suffer. Besides, you expect a reward from your Lord while they do not hope for nothing. Indeed God is the Most Knowledgeable and the Most Wise
And do not slack in following up the enemy. If you are suffering hardship, they are suffering similar hardship, but you have hope from God, while they have none, and God is full of knowledge and wisdom
And do not waverpl in the pursuit of the people; if you suffer pain, they suffer pain as you suffer pain, but you expect from Allah what they do not expect. And Allah has always been All-Knowing, All-Wise.
And do not give way in pursuit of the people; if ye suffer they shall surely suffer too, even as ye suffer; and ye hope from God, but they hope not! and God is knowing, wise
Do not relax in pursuit of the disbelievers; if you are suffering, they also suffer as you do; and you expect from Allah what they do not; and Allah is All Knowing, Wise
And do not relent in pursuing the [disbelieving] people for if you get pain, they also get pain as you get pain but you expect from Allah what they expect not and truly Allah is All-knowing, All-wise.
Be not negligent in seeking out the unbelieving people, though ye suffer some inconvenience; for they also shall suffer, as ye suffer, and ye hope for a reward from God which they cannot hope for; and God is knowing and wise
And slacken not in pursuit of the enemy; if you suffer they shall surely suffer too, even as you suffer; and you hope from Allah what they cannot hope for! And Allah is Knower, Wise
And do not be weak in seeking out the people. If you are suffering, they are also suffering as you are suffering, but you are hoping from Allah that which they do not hope. Allah is the Knower, the Wise
Slacken not in pursuit of the foe. If ye suffer, assuredly they suffer also as ye suffer; but ye hope from God for what they cannot hope! And God is Knowing, Wise
And slacken not in seehead of state the nation (of the enemy to teach them a lesson and take revenge). If you people happen (to be such that) you face hurt and injury, so, without doubt, they (also) face hurt and injury — in the same manner as you people face hurt and injury — while you expect from Allah (a reward) which they do not expect. And Allah is All-Aware, All-Wise
And be not feeble in looking for the folk. If you be suffering, they suffer as you suffer, yet you hope for from God what they hope not for, and God had been Knowing, Wise.
Do not be negligent in pursuit of the enemy. If you are suffering, they are also suffering the same hardship. You have hope from Allah, however, while they do not have such hope. Allah is the All-knowing, Perfectly Wise.
Do not show weakness in following up the enemy; if you are suffering hardships they too are suffering similar hardships; moreover, you have hope to receive reward from Allah while they have none. Allah is the Knowledgeable, Wise
Do not be faint of heart in pursuing these people: if you happen to suffer harm they too are suffering just as you are, while you may hope from Allah what they cannot hope for. Allah is All-Knowing, All- Wise
And be not weak-hearted in pursuit of the enemy. If you suffer they (too) suffer as you suffer, and you hope from Allah what they hope not. And Allah is ever Knowing, Wise
And do not be weak hearted in the pursuit of the (enemy's) people, if you are in pain then they too are in pain as you are in pain, and you hope from Allah that which they do not hope for, and Allah is Knowing, Wise.
And relent not in pursuing the enemy. If you have suffered, they too have suffered as you have, and you expect from Allah what they do not. And Allah is Knowledgeable, Wise
And do not slacken in pursuing the foes. If you are afflicted with pain (in this pursuit), then they also face but (similar) suffering as you are exposed to. But you have hope (of reward and bounty) from Allah which they do not. And Allah is All-Knowing, Most Wise
And do not falter in the pursuit of the remaining group. If you are feeling pain, then they are also feeling pain as you are; and you seek from God what they do not seek. God is Knowledgeable, Wise
And do not falter in the pursuit of the remaining group. If you are feeling pain, then they are also feeling pain as you are; and you seek from God what they do not seek. God is Knowledgeable, Wise.
And do not falter in the pursuit of the remaining group. If you are feeling pain, then they are also feeling pain as you are; and you seek from God what they do not seek. God is Knowledgeable, Wise.
And do not weaken in asking/desiring the nation, if you are feeling pain, so then they are feeling pain, as/like you feel pain/ache, and you hope/expect from God what they do not hope/expect, and God was/is knowledgeable, wise/judicious
And be not faint of heart when you seek out the [enemy] host. If you happen to suffer pain, behold, they suffer pain even as you suffer it: but you are hoping [to receive] from God what they cannot hope for. And God is indeed all-knowing, wise
And do not feel fee bled in seeking the people (i.e., the "enemy" people). In case you feel pain, then surely they (also) feel pain as you feel pain, and you are hoping from Allah that for which they do not hope; and Allah has been Ever-Knowing, Ever-Wise
Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise
Do not neglect the pursuit of the enemy. If you have suffered, they too have suffered but you can, at least, expect from God what they can never expect. God is All-knowing and All-wise
Do not show weakness in pursuing these people. If you are suffering, they are suffering as you are suffering, while you hope from Allah what they do not hope. Allah is All-Knowing, All-Wise
Slacken not in pursuing the enemy. If you are suffering , they are suffering too, even as you are suffering. But you expect a reward from Allâh while they expect nothing. Allâh is Ever All-Knowing, All-Wise.
Do not weaken or slacken in the pursuit of your enemy. (Remember), they too have sustained the same kind of damage and hardship as you have endured. But you expect to receive that from Allah, which they do not expect. Of course, Allah knows all, and is the Wisest
And do not slacken in pursuing the enemy- If it happens that you suffer, (be sure that) they suffer even as you suffer, and you expect to receive from Allâh what they can never hope. And Allâh is Ever All-Knowing, All-Wise.
And do not relax in point of strictness and severity nor weaken in your fighting power against those who are an open enemy of the faith. If you are suffering misery and hardship, they are suffering just the same, but unlike them, you are hopeful of Allah's tutelage, mercy and blessings whereas they are staking their very lives on some dark hope. And Allah is ever 'Alimun and Hakimun
So do not be half-hearted in seeking out the hostile, disbelieving people. If you are suffering, then they are suffering just like you, however there is difference, while you have hope in Allah they have no such hope. Allah is the Knower, Wise
Do not falter in pursuit of the enemy—if you are suffering, they too are suffering. But you can hope to receive from Allah what they can never hope for. And Allah is All-Knowing, All-Wise.
And do not lose heart when pursuing people, if you are suffering, then they suffer as you suffer, and you look forward to from Allah what they do not look forward to, and Allah is knowledgeable, wise.
Seek out the enemy relentlessly. If you have suffered, they too have suffered as you have: but you at least hope to receive from God what they cannot hope for. Surely God is all-knowing and wise
Do not waver in pursuing the enemy. If you suffer, they also suffer. However, you expect from GOD what they never expect. GOD is Omniscient, Most Wise.
Do not be hesitant when pursuing the enemy. If you are feeling pain, so are they. But you expect from God what they cannot expect. God is All-Knowing, All-Wise.
Do not be hesitant when pursuing the enemy. If you are feeling pain, so are they. But you expect from God what they cannot expect. God is All-Knowing, All-Wise.
And do not weaken in striving kinfolk. If you are paining, they pain as you, and you expect from Allah what they are not expecting. And Allah is ever Knowledgeable, Wise.
And do not flag in pursuit of the enemy. If you suffer pain, then they also suffer pain as you suffer. But you hope from Allah what they do not hope. And Allah is All-Knowing, All-Wise.
Do not be faint of heart when you seek out the [enemy] host. If you happen to suffer pain, they also suffer pain as you do; while you hope to receive from God what they can never hope for. God is indeed All-Knowing, Wise.
Do not show weakness in pursuing the enemy. If you suffer hardship they too suffer hardship, but you have hope to receive Allah's reward that they cannot rightfully hope. Allah is the Knower, the Wise
And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise
And slacken not in seeking these people. If you suffer, they too suffer even as you suffer. But you hope from ALLAH what they hope not. And ALLAH is All-Knowing, Wise
Slacken not in the pursuit of these people. If you are suffering, verily they suffer even as you suffer, while you hope from God that for which they do not hope. Surely God is Knowing, Wise
And do not slow down in following up the enemy: If you are suffering difficulties, they are suffering similar difficulties; But you have hope from Allah, (for the Reward from Him), while they have none. And Allah is All Knowing (Aleem), All Wise (Hakeem)
Don’t weaken in pursuit of the enemy. If you are suffering, they, too, are suffering. And you expect from God what they don’t expect. God is Knowing and Wise.
And do not falter in the pursuit of the enemy. If you are aching, they are aching as you are aching, but you expect from God what they cannot expect. God is Knowledgeable and Wise
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And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise
And do not be weak in pursuit of the people; if you feel pain, then indeed they feel pain as you feel pain; and you hope from God what they do not hope; and God is knowing, wise.
And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from God, while they have none. And God is full of knowledge and wisdom
And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom
16
Hypocrites are Dishonest
إِنَّاۤ أَنزَلۡنَاۤ إِلَیۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِتَحۡكُمَ بَیۡنَ ٱلنَّاسِ بِمَاۤ أَرَىٰكَ ٱللَّهُۚ وَلَا تَكُن لِّلۡخَاۤىِٕنِینَ خَصِیمࣰا ١٠٥
We have sent down the Scripture to you [Prophet] with the truth so that you can judge between people in accordance with what God has shown you. Do not be an advocate for those who betray trust
Surely, We have sent down to you (O Muhammad) the book (this Qur’an) with the truth so that you may judge between the people with what Allah has shown you, and you don’t be an advocate for those who are treacherous.
Verily We! We have sent down the Book unto thee With truth that thou mightest judge between people by that which Allah hath shewn thee; and be not thou On behalf of the deceivers a pleader
We have sent down to you the Book containing the truth, in whose light you should judge among the people as God has shown you, and do not be a contender for deceivers
Most certainly We have revealed the knowledge of the reality to you, so that you judge among the people by the Truth shown by Allah. Do not defend the traitors!
We have sent down the Book to you with the truth so that you can judge between people according to what Allah has shown to you. But do not be an advocate for the treacherous.
Indeed We have sent down to you the Book with the truth, so that you may judge between the people by what Allah has shown you; do not be an advocate for the traitors
Surely We have sent down to you the Book with the truth (embodying it, with nothing false in it), so that you should judge between people according to how God has shown you. So do not be a pleader on behalf of those who betray their trust
We have surely revealed to you this perfect Book comprising the truth, that you judge between the people (enlightened) by that knowledge which Allah has given you, and do not become a partisan of the dishonest
Surely We have sent down to thee the Book with the truth, so that thou mayest judge between the people by that God has shown thee. So be not an advocate for the traitors
We sent down the book to you with the truth, so you judge between people by what God showed you, and do not be an opponent on behalf of the traitors.
I (God) have revealed this book to you (Mohammad, as well as all Muslims) so that you use it as a source of reference in your judgments [and establishing a God pleasing justice] between people. Therefore, do not be like the [previous] treacherous [who left the laws of the Lord aside and established their own convenient “civil” laws as dictated by Satan.]
We have sent down to you the Book in truth, that you might judge between the people, as guided by God. Thus do not be used as a warner by those who betray their trust
Indeed, We have sent down to yousg the Scripture with the truth, to judge between mankind in accordance with what Allah has shown you. And do not be an advocate for the treacherous.
Verily, we have revealed to thee the Book in truth that thou mayest judge between men of what God has shown thee; so be not with the treacherous a disputant
We have indeed sent down the true Book towards you (O dear Prophet Mohammed - peace and blessings be upon him), so that you may judge between men, in the way Allah may show you; and do not plead on behalf of the treacherous
Truly We have sent down to you the book by the truth so that you may arbitrate between people by that which Allah has shown you and be not a contender for the betrayers.
We have sent down unto thee the book of the Koran with truth; that thou mayest judge between men through that wisdom which God sheweth thee therein; and be not an advocate for the fraudulent
Verily, We have revealed to you the Book in truth that you may judge between men by what Allah has shown you; so plead not for (or be used as an advocate by) the treacherous
Surely, We have sent down to you the Book with the truth, so that you will rule between the people by that Allah has shown you. So do not be an advocate for the traitors
Verily, we have sent down the Book to thee with the truth, thou that mayest judge between men according as God hath given thee insight: But with the deceitful ones dispute not
Surely, We have delivered towards you Al-Kitab, in Original, so that you may judge and give decision between people (who are in dispute or opposition in a matter) based on that (law and constitution) which Allah has shown you (in His Al-Kitab). And be not a pleader and advocate for the treacherous and fraudulent
Truly, We caused to descend to thee the Book with The Truth so that thou wilt give judgment between humanity by what God caused thee to see. And be thou not the pleader for ones who are traitors.
Certainly, We have bestowed upon you this Book in truth so you can judge among people by what Allah has taught you. Do not advocate on behalf of the deceitful.
We have revealed to you the Book with the Truth so that you may judge between people in accordance with the Right Way which Allah has shown you, so be not an advocate for those who betray trust
(O Messenger!) We have revealed to you this Book with the Truth so that you may judge between people in accordance with what Allah has shown you. So do not dispute on behalf of the dishonest
Surely We have revealed the Book to thee with truth that thou mayest judge between people by means of what Allah has taught thee. And be not one pleading the cause of the dishonest
We have sent down to you the book containing the truth so that you may judge between people through that which Allah has shown to you. And do not be a disputer for those who betray the trust (put in them),
WE have indeed sent down to you (singular) the Book with the Truth so that you decide things among mankind on the basis of what Allah has shown you. And do not side with the treacherous
(O Glorious Messenger!) Surely, We have revealed to you the Book based on Truth so that you may judge between the people in accordance with (the Truth) which Allah has shown to you. And (never) become a contender on behalf of the treacherous ones
We have revealed to you the Scripture with truth that you may judge between the people by that which God has shown you, and do not be an advocate for the treacherous
We have revealed to you the Book with the truth that you may judge between the people by that which God has shown you, and do not be an advocate for the treacherous.
We have revealed to you the Book with the truth that you may judge between the people by that which God has shown you, and do not be an advocate for the treacherous.
That We have descended to you The Book with the truth to judge/rule between the people with what God showed you, and do not be to the betrayers an arguer
BEHOLD, We have bestowed upon thee from on high this divine writ, setting forth the truth, so that thou may judge between people in accordance with what God has taught thee. Hence, do not contend with those who are false to their trust
Surely, We have sent down to you (i.e. the prophet) the Book with the Truth that you judge among mankind by whatever Allah has shown you; and do not be a constant adversary of the treacherous
Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous
We have revealed to you the Book in all Truth so that you judge among people by the laws of God. However, never defend the treacherous ones
Surely, We have revealed to you the Book with the truth, so that you may judge between people according to what Allah has shown you. Do not be an advocate for those who breach trust
Indeed, We have sent down to you, (O’ Muhammad), the ‘Book’ in truth so that you may judge among the people in accordance with what Allâh has shown you. Thus, refute strongly the (argument of ) the traitors.
Indeed, We have revealed to you the book with the (absolute) truth. So that, you may judge among people (in accordance) with what Allah has guided you. Do not act as a pleader and a proponent for the treacherous _ those who betray their trust
Verily We have revealed to you the Book with the truth so that you may judge between people in accordance with what Allâh has shown you. So refute strongly the (argument of) the traitors.
We have revealed to you O Muhammad the Book –the Quran– in truth and in agreement with reality so that you Judge between the people in the manner shown to you by Allah. And so do not be deceived by the wicked who attempt to prejudice you and deceive you into using your authority to favour and vindicate those characterized with treacher
We sent down to you the Book containing the truth so that you may judge between people the way Allah has shown you. So, don’t support the traitors
Indeed, We have sent down the Book to you ˹O Prophet˺ in truth to judge between people by means of what Allah has shown you. So do not be an advocate for the deceitful.
We revealed to you the book with truth so that you judge between people with what Allah has shown you and do not argue on behalf of those who deceive.
We have revealed to you the Book with the Truth, that you may arbitrate among people by that which God has shown you. You shall not plead for treacherous
We have sent down to you the scripture, truthfully, in order to judge among the people in accordance with what GOD has shown you. You shall not side with the betrayers.
We have sent down the Book to you [Prophet], with the Truth, so that you can judge between people according to what God has taught you. Do not be an advocate for those who are traitors,
We have sent down the Book to you [Prophet], with the Truth, so that you can judge between people according to what God has taught you. Do not be an advocate for those who are traitors
We have sent down to you the Book, with the right, to judge between the people with what Allah has shown you. And do not be a pleader for the traitors.
Verily We have sent down the Book to you with the Truth that you may judge between people by what Allah has shown (taught) you. And be not an advocate for the treacherous
We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust.
We have sent down the Book to you (O Prophet) in Absolute Truth. Rule and judge among people according to what Allah has shown you (in this Revelation). You shall not advocate for those who are known to have violated their pledges and trusts and betrayed the works assigned to them
Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous
WE have surely sent down to thee the Book comprising the truth, that thou mayest judge between men by what ALLAH has taught thee. And be not thou a disputer on behalf of the faithless
Verily We have sent down unto thee the Book in truth, that thou mightest judge between men according to what God has shown thee. So be not an advocate for those who betray their trust
Surely, We have sent down to you (O Muhammad) the Book in truth that you might judge between men, as guided by Allah: So be not (used) as a representative by those who betray their trust
We revealed the Scripture to you in truth, so that you may judge between people as directed by God. Don’t be an advocate for the treacherous.
We have revealed to you the Scripture, with the truth, so that you judge between people in accordance with what God has shown you. And do not be an advocate for the traitors
We have sent the Book to you with truth, that you may judge among people by what God has shown you; so do not contend on behalf of the traitorous.
Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate
Indeed, We have revealed to you the Book with the truth that you may judge between mankind with what God has shown you; and do not be for the treacherous a disputant;
We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by God: so be not (used) as an advocate by those who betray their trust
We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust
وَٱسۡتَغۡفِرِ ٱللَّهَۖ إِنَّ ٱللَّهَ كَانَ غَفُورࣰا رَّحِیمࣰا ١٠٦
Ask God for forgiveness: He is most forgiving and merciful
And seek forgiveness of Allah, indeed Allah is Forgiving, Merciful.
And beg thou forgiveness of verily Allah is ever Forgiving
And seek God's forgiveness, for God is surely forgiving and kind
Ask for forgiveness from Allah. Indeed, Allah is the Ghafur, the Rahim.
And ask Allah´s forgiveness. Allah is Ever-Forgiving, Most Merciful.
and plead to Allah for forgiveness; indeed Allah is all-forgiving, all-merciful
Pray God for forgiveness. Assuredly God is All-Forgiving, All-Compassionate
And seek protection of Allah. Verily, Allah is Great Protector, Ever Merciful
and pray forgiveness of God; surely God is All-forgiving, All-compassionate
And ask God’s forgiveness. God is indeed forgiving and merciful.
Implore God for forgiveness and bear in mind that He is Forgiver and Merciful
But seek the forgiveness of God, for God is Oft-Forgiving, Mercifully Redeeming
And asksg Allah for forgiveness; indeed, Allah has always been Oft-Forgiving, Bestowing of mercy.
but ask God's pardon: verily, God is forgiving, merciful
And seek forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful
and ask forgiveness from Allah. Truly Allah indeed is Oft-Forgiving, Most Merciful.
but ask pardon of God for thy wrong intention, since God is indulgent and merciful
But seek Allah´s pardon: Verily, Allah is Forgiving, Merciful
And ask the forgiveness of Allah, surely Allah is the Forgiver, the Most Merciful
and implore pardon of God. Verily, God is Forgiving, Merciful
And seek pardon from Allah; certainly, Allah is Oft-Forgiving, continuously Merciful
And ask God for forgiveness. Truly, God had been Forgiving, Compassionate.
Seek Allah’s forgiveness. Truly, Allah is the Most Forgiving, Most Merciful.
seek Allah’s forgiveness, surely Allah is Forgiving, Merciful
and seek forgiveness from Allah. Surely Allah is All-Forgiving, All-Compassionate
And ask the forgiveness of Allah. Surely Allah is ever Forgiving, Merciful
and seek protective forgiveness from Allah, Allah is certainly Protectively Forgiving, Merciful.
And seek forgiveness of Allah. Indeed, Allah is Forgiving, Merciful
And implore Allah’s forgiveness. Allah is indeed Most Forgiving, Ever-Merciful
And seek forgiveness from God; God is Forgiver, Merciful
And seek forgiveness from God; for God is Forgiver, Merciful.
And seek forgiveness from God; for God is Forgiver, Merciful.
And ask for God's forgiveness, that God was/is a forgiver, merciful
but pray God to forgive [them]: behold, God is indeed much-forgiving, a dispenser of grace
And ask forgiveness of Allah; surely Allah has been Ever-Forgiving, Ever-Merciful
And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful
Seek forgiveness from God. He is All-forgiving and All-merciful
Seek forgiveness from Allah. Surely, Allah is All-Forgiving, Very-Merciful
Seek the Forgiveness of Allâh! Indeed, Allâh is Ever Oft-Forgiving, Most Merciful.
Seek forgiveness from Allah! Allah is the most Forgiving and the most Merciful
And seek the Forgiveness of Allâh! Most certainly Allâh is Ever Oft-Forgiving, Most Merciful.
And invoke Allah's forgiveness; Allah has always been ever Ghafurun and Rahimun
but seek Allah’s forgiveness. Allah is Forgiving, Kind
And seek Allah’s forgiveness—indeed, Allah is All-Forgiving, Most Merciful.
And seek forgiveness from Allah, for Allah is forgiving, merciful.
Implore God‘s forgiveness: God is ever forgiving and compassionate
You shall implore GOD for forgiveness. GOD is Forgiver, Most Merciful.
but pray for God's forgiveness. God is most Forgiving and Merciful-to-all.
but pray for God’s forgiveness. God is the Most Forgiving, the Mercy Giver.
And seek forgiveness of Allah. Surely, Allah is ever Forgiver, Merciful.
And seek forgeiveness of Allah. Verity Allah is Forgiving, Merciful.
Seek God's forgiveness, for God is indeed Much-Forgiving, Merciful.
Pray to Allah that the betrayers and the hypocrites mend their ways and thus become worthy of forgiveness (4:81) Allah is Forgiving, Merciful
And ask forgiveness of Allah; surely Allah is Forgiving, Merciful
And ask forgiveness of ALLAH. Surely, ALLAH is Most Forgiving, Merciful
And seek forgiveness of God; surely God is Forgiving, Merciful
And ask the forgiveness of Allah; Certainly, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Seek forgiveness from God, for God is ever Forgiving, Most Merciful.
And ask God for forgiveness. God is Forgiver and Merciful
And seek forgiveness of God, for God is most forgiving, most merciful.
And seek forgiveness of Allah . Indeed, Allah is ever Forgiving and Merciful
And seek God's forgiveness; indeed, God is forgiving, compassionate.
But seek the forgiveness of God; for God is Oft-forgiving, Most Merciful
But seek the forgiveness of Allah; for Allah is Oft-forgiving, Most Merciful
وَلَا تُجَـٰدِلۡ عَنِ ٱلَّذِینَ یَخۡتَانُونَ أَنفُسَهُمۡۚ إِنَّ ٱللَّهَ لَا یُحِبُّ مَن كَانَ خَوَّانًا أَثِیمࣰا ١٠٧
Do not argue for those who betray their own souls: God does not love anyone given to treachery and sin
And don’t argue for those who deceive themselves. Indeed, Allah does not like anyone who is treacherous and sinful.
And contend thou not for those who defraud their souls verily Allah loveth not one who is a defrauder, sinner
Do not argue for those who harbour deceit in their hearts, for God does not love the treacherous and the iniquitous
Do not defend those who have betrayed themselves! Indeed, Allah does not like those who persist in betraying themselves.
Do not argue on behalf of those who betray themselves. Allah does not love any evildoing traitors.
And do not plead for those who betray themselves; indeed Allah does not like someone who is treacherous and sinful
And do not plead on behalf of those who betray themselves (by lying to conceal the truth of the matter brought before you). Assuredly, God does not love whoever betrays trust and persists in sin
And do not plead on behalf of those who act dishonestly towards themselves. Surely, Allah does not love him who is given to dishonest ways, (and is) a great sinner
And do not dispute on behalf of those who betray themselves; surely God loves not the guilty traitor
And do not argue on behalf of those who betray themselves. God does not like the sinning traitor.
Do not ask your Lord to forgive those who [knowingly] have wronged their own soul as God does not love the sinful betrayers
Do not contend on behalf of those who betray their own souls, for God does not love one given to deceitfulness and sin
And dosg not argue on behalf of those who betray themselves. Indeed, Allah does not love whoever has been consistently treacherous, sinful.
And wrangle not for those who defraud themselves; for God loves not him who is a fraudulent sinner
And do not plead on behalf of those who deceive themselves; indeed Allah does not like any treacherous, excessive sinner
And do not argue on behalf of those who cheat their own selves. Truly Allah does not love whoever is indeed treacherous, sinful.
Dispute not for those who deceive one another, for God loveth not him who is a deceiver or unjust
And contend (argue) not for those who defraud themselves; for Allah loves not him who is a fraudulent sinner
And do not argue on behalf of those who betray themselves, surely, Allah does not love the sinful traitor
And plead not with us for those who are self-deceivers; for God loveth not him who is deceitful, criminal
And do not plead or argue on behalf of those who betray and deceive their own selves. Verily, Allah does not like one who is a betrayer, a sinner
And dispute not for those who are dishonest to themselves. Truly, God loves not anyone who had been a sinful betrayer.
Do not advocate for those who deceive themselves. Truly, Allah does not love those who are corrupt and devious.
Do not plead on behalf of those who betray their own souls; Allah does not love the treacherous, sinful
Do not plead for those who are dishonest to themselves; Allah does not love him who betrays trust and persists in sin
And contend not on behalf of those who act unfaithfully to their souls. Surely Allah loves not him who is treacherous, sinful
And do not plead on behalf of those who betray their own selves, Allah certainly does not like one who betrays the trust (put in him), sinful.
And argue not on behalf of those who deceive themselves. Indeed, Allah loves not one who is a sinful deceiver
And do not plead (in defence of) those who are deceiving their own souls. Surely, Allah does not like anyone who is a committed betrayer and sinner
And do not argue on behalf of those who betray themselves. God does not like those who are betrayers, sinners
And do not argue on behalf of those who betray themselves. God does not love those who are betrayers, sinners.
And do not argue on behalf of those who betray themselves. God does not like those who are betrayers, sinners.
And do not argue/dispute about those who betray themselves, that God does not love/like who was/is often betraying/often being unfaithful, a sinner, a criminal
Yet do not argue in behalf of those who are false to their own selves: verily, God does not love those who betray their trust and persist in sinful ways
And do not dispute concerning the ones who betray themselves; surely Allah does not love him who has been constantly treacherous, (and) vicious
And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful
Do not defend those who deceive themselves; God does not love those who are treacherous and sinful
Do not argue on behalf of those who betray themselves. Surely, Allah does not like anyone who is a sinful betrayer
Argue not on behalf of those who act unfaithfully towards their own selves Indeed, Allâh demonstrates not his own love for the treacherous and sinful one.
Do not plead on behalf of those who betray themselves. Indeed, Allah does not like those who are treacherous and sinful _ (those who breach and betray the trust reposed in them)
Do not be an advocate on behalf of those who act unfaithfully towards their own selves. Verily Allâh does not demonstrate His own love for the one who is treacherous and sinful.
Nor should you plead on behalf of those who deceive their own minds, their views and their hopes and assert what is false and lead others into error; Allah detests the one who deceitfully violates faith and betrays trust, whose name has become a byword of perfidy and crime
And do not argue about those who deceive themselves. Allah dislikes anyone who is treacherous and sinful
Do not advocate for those who wrong themselves. Surely Allah does not like those who are deceitful, sinful.
And do not dispute on behalf of those who deceive themselves, for Allah does not love the deceiving and sinful.
Nor shall you plead for those who betray their own souls; God does not love the treacherous or the sinful
Do not argue on behalf of those who have wronged their own souls; GOD does not love any betrayer, guilty.
Do not argue on behalf of those who betray their own souls. God does not love anyone given to treason and sin.
Do not argue on behalf of those who betray their own souls. God does not love those who are treacherous sinful.
And do not argue about those who traitor themselves. Surely, Allah does not love whoever was a traitor, sinner.
And do not plead on behalf of those who deceive themselves. Verily Allah does not love any who is treacherous, sinful.
And do not argue on behalf of those who are false to their own selves. Indeed God does not love those who betray their trust and persist in sinful action.
(You may pray for their guidance but) do not plead on behalf of the people who have betrayed their own "Self". Allah loves not one who drags down his own humanity by betraying his pledges, duties and trusts
And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful
And plead not on behalf of those who are dishonest to themselves. Surely, ALLAH loves not one who is perfidious and a great sinner
And plead not on behalf of those who betray their own selves. Surely God loves not the one given to treachery and sin
And do not speak up on behalf of such as (those who) betray their own souls; For Allah loves not one given to betrayal of faith and crime
And don’t argue for those who deceive themselves. God doesn’t love the deceitful sinner.
And do not argue on behalf of those who deceive themselves. God does not love the deceitful sinner
And do not argue the case of those who deceive themselves; for God does not love the treacherous and evil.
And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver
And do not argue for those who defraud themselves; indeed, God does not love he who is treacherous sinful.
Contend not on behalf of such as betray their own souls; for God loveth not one given to perfidy and crime
Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime
یَسۡتَخۡفُونَ مِنَ ٱلنَّاسِ وَلَا یَسۡتَخۡفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمۡ إِذۡ یُبَیِّتُونَ مَا لَا یَرۡضَىٰ مِنَ ٱلۡقَوۡلِۚ وَكَانَ ٱللَّهُ بِمَا یَعۡمَلُونَ مُحِیطًا ١٠٨
They try to hide themselves from people, but they cannot hide from God. He is with them when they plot at night, saying things that do not please Him: He is fully aware of everything they do
They may hide (their crimes) from people, but they cannot hide from Allah. As He is with them even when they plot by night in words what He does not approve. And Allah encompasses of what they do.
They feel ashamed of men and feel not ashamed of Allah, whereas He is Present with them when by night they plan together of discourse which pleaseth Him not; and Allah is of that which they work ever an Encompasser
They try to hide from (men), but they cannot hide from God who is with them at night when they discuss such matters as He does not approve; but what they do is well within the compass of God
(The two-faced hypocrites) can hide from others but not from Allah! For He was present with them (according to Sufism this denotes the unity of existence; that Allah creates every iota of existence with His Names) when they were plotting during the night, things which He does not like. Allah encompasses what they do!
They try to conceal themselves from people, but they cannot conceal themselves from Allah. He is with them when they spend the night saying things which are not pleasing to Him. Allah encompasses everything they do.
They try to hide [their real character] from people, but they do not try to hide from Allah, though He is with them when they conspire overnight with a discourse that He does not approve of. And Allah comprehends whatever they do
They strive to hide (their evil deeds) from people but they do not strive to hide from God, whereas He is always with them when they hold night counsels displeasing to Him. God indeed encompasses (with His Knowledge, Seeing, Hearing and Power) all that they do
They seek to hide (their crimes) from the people, but they cannot hide from Allah; and He is present with them when they pass the night in holding discourses which does not please Him. And Allah encompasses all that they do (until He puts an end to their evil ways)
They hide themselves from men, but hide not themselves from God; for He is with them while they meditate at night discourse unpleasing to Him; God encompasses the things they do
They hide (their treachery) from people, and they do not hide it from God while He is with them when they deliberate at night about words that do not please Him. God surrounds (and has complete knowledge of and power over) what they do.
These hypocrites may hide what is in their heart but God is aware of their plotting in the midst of night [against Islam.] God is fully aware of what they do
They may hide their crimes from people, but they cannot hide them from God, seeing that He is in their presence as they plot by night, in words that He does not approve, and God compasses round all that they do
They seek to hide from mankind, but they do not seek to hide from Allah, and He is with them when they conspire, (using) what He does not accept of speech. And Allah has always been All-Encompassing of what they do.
They hide themselves from men; but they cannot hide themselves from God, for He is with them while they brood at night over speeches that please Him not;- but God doth compass what they do
They hide from men and do not hide from Allah, whereas Allah is with them when they plan in their hearts that which displeases Him; and Allah has their deeds encompassed
They hide from people - while they cannot hide from Allah - for He is with them when they deliberate at night such words that He does not please and Allah is indeed All-encompassing around all that they do.
Such conceal themselves from men, but they conceal not themselves from God; for He is with them when they imagine by night a saying which pleaseth Him not, and God comprehendeth what they do
They hide themselves from men; but they cannot hide themselves from Allah, for He is in their midst while they brood at night (in darkness or in secret) in words (thoughts, concepts, attitudes) that please Him not; but Allah encompasses all they do
They seek to hide themselves from the people, but they do not hide themselves from Allah for He is with them when they hide the saying that does not please Him. Allah encompasses what they do
From men they hide themselves; but they cannot hide themselves from God: and when they hold nightly discourses which please Him not, He is with them. God is round about their doings
They will conceal (their undesirable acts) from men, but they will not conceal (their actions) from Allah, for He is with them when they prepare their plot and strategy in the darkness of the night what He does not approve in wording. And Allah is All-Encompassor over what they will bring into action
They conceal themselves from humanity, but they conceal themselves not from God, as He is with them when they spend the night planning with sayings with which He is not well-pleased. God had been One Who Encloses what they do.
They may hide from other people, but they cannot hide from Allah. He is with them when they plot by night, using words offensive to Him. Allah encompasses whatever they do.
They might be able to hide their crimes from people, but they cannot hide from Allah. He is with them even when they plot by night in words that He cannot approve. Allah encompasses all their actions
They can hide (their deeds) from men but they cannot hide (them) from Allah for He is with them even when they hold nightly counsels that are unpleasing to Allah. Allah encompasses all their doings
They seek to hide from men and they cannot hide from Allah, and He is with them when they counsel by night matters which please Him not. And Allah ever encompasses what they do
They hide themselves from human beings but cannot hide themselves from Allah, and He is with them when they spend the night (in discussing) in words which do not please Him, and Allah encompasses what they do.
They may conceal things from people and not from Allah; for, He is with them when they draw secret schemes, which please Him not. And Allah is in complete control of what they do
They hide (their deceitfulness) from people (feeling ashamed), but feel no shame before Allah, whilst He is with them when they hold consultations (secretly) at night about that matter which Allah disapproves. And Allah has encompassed whatever they do
They may conceal this from the people, but they do not conceal it from God, and He was with them when they schemed what He does not approve of to be said. God is Encompassing what they do
They may conceal this from the people, but they do not conceal it from God, and He was with them when they schemed what He does not approve of to be said. God is Encompassing what they do.
They may conceal this from the people, but they do not conceal it from God, and He was with them when they schemed what He does not approve of to be said. God is Encompassing what they do.
They hide from the people and they do not hide from God, and He is with them when they scheme at night what He does not accept/approve from the saying, and God was/is with what they do surrounding/enveloping
They would conceal their doings from men; but from God they cannot conceal them - for He is with them whenever they devise, in the dark of night, all manner of beliefs which He does not approve. And God indeed encompasses [with His knowledge] whatever they do
They seek to conceal themselves from (other) men, (Literally: mankind) and they do not seek to conceal themselves from Allah, and He is with them as they brood by night a saying with which He is not satisfied; and Allah has been Supremely Encompassing of whatever they do
They seek to hide from men and seek not to hide from Allah. He is with them when by night they hold discourse displeasing unto Him. Allah ever surroundeth what they do
They hide their sins from other people but they cannot hide themselves from God who is constantly with them, even when they hold nocturnal meetings, a thing which God does not like. God comprehends all that they do
They feel shy before people, but do not feel shy before Allah. He (Allah) is with them when they make plans at night to give a statement He (Allah) does not like. Allah encompasses whatever they do
They may be able to hide their evil deeds from you, but they can never hide them from Allâh. He is with them by His Knowledge when they harbor at night ideas, which He disapproves. Allâh ever encompasses what they do.
They conceal (their deeds) from mankind, but they cannot (ever) conceal anything from Allah. He is there with them at night, when they plot and utter (blasphemous) words that displease Him. Indeed, Allah surrounds them with (a complete knowledge of) what they do
They may hide their evil deeds from the people, but they cannot hide them from Allâh. He is with them by His Knowledge when they harbor at night ideas, which He disapproves. And Allâh ever encompasses what they do.
They hide their evil deeds to conceal them from the notice of others, but how can they conceal them from the notice of Allah when He is Omnipresent. Their reasoning when they are alone. at night admits a discourse to their dishonesty and to their disposition against the principles of Allah. But Allah's Omnipresence besets them on all sides and it follows that He has always been Cognizant of all that they do
They try to hide from people, but they can’t hide from Allah; He is with them as they talk late into the night about things that displease Him. Allah is aware of what they do
They try to hide ˹their deception˺ from people, but they can never hide it from Allah—in Whose presence they plot by night what is displeasing to Him. And Allah is Fully Aware of what they do.
They try to hide from people but cannot hide from Allah and He is with them when they contrive unacceptable statements, and Allah surrounds what they do.
They seek to hide from people, but they cannot hide from God. He is with them when they utter in secret what does not please Him: God has knowledge of all their actions
They hide from the people, and do not care to hide from GOD, though He is with them as they harbor ideas He dislikes. GOD is fully aware of everything they do.
They try to hide their actions from men, but from God they cannot hide them. God is with them while they are plotting during the night, saying things that are displeasing to Him. God is fully aware of everything they do.
They try to hide their actions from men, but from God, they cannot hide them. God is with them while they are plotting during the night, saying things that are displeasing to Him. God is fully aware of everything they do.
They hide from the people, and not hide from Allah. While He is with them, when they planned at night, which He is not satisfied, from the saying. And Allah is with what they are working, Encompassing.
They (the treacherous) hide from people but they hide not from Allah; while He is with them when they hold nightly discourses that do not please Him. And Allah encompasses what they do
They conceal their doings from men, but they cannot conceal them from God; for He is present with them when, in the darkness of the night, they agree all manner of sayings which displease Him. God certainly encompasses [with His knowledge] whatever they do.
They seek to hide from people and do not seek to hide from Allah! He is with them when they discuss and plot by night that which He dislikes. And Allah encompasses with His Knowledge all they do
They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do
They seek to hide their designs from men, but they cannot hide them from ALLAH; and HE is present with them when they plot at night about matters which HE does not approve. And ALLAH encompasses what they do
They seek to hide themselves from men, but they cannot hide from God. He is with them when they conspire by night with words displeasing to Him, and God encompasses whatsoever they do
They may hide (their crimes) from men but they cannot hide (them) from Allah, seeing that He is in their middle when they plot by night in words that He cannot approve: And Allah does compass round all that they do
They hide from people, but they can’t hide from God. He is with them when they plan at night with words He disapproves of. God encompasses all their actions.
They hide from the people, but they cannot hide from God. He is with them, as they plot by night with words He does not approve. God comprehends what they do
They may hide from the people, but they do not hide from God; for God is with them when they scheme in words God does not sanction. And God comprehends whatever they do.
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah , and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah , of what they do, encompassing
They hide themselves from men; but they cannot hide themselves from God, for He is with them while they brood at night over speeches that do not please Him; and God encompasses what they do.
They may hide (Their crimes) from men, but they cannot hide (Them) from God, seeing that He is in their midst when they plot by night, in words that He cannot approve: And God Doth compass round all that they do
They may hide (Their crimes) from men, but they cannot hide (Them) from Allah, seeing that He is in their midst when they plot by night, in words that He cannot approve: And Allah Doth compass round all that they do
هَـٰۤأَنتُمۡ هَـٰۤؤُلَاۤءِ جَـٰدَلۡتُمۡ عَنۡهُمۡ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَا فَمَن یُجَـٰدِلُ ٱللَّهَ عَنۡهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ أَم مَّن یَكُونُ عَلَیۡهِمۡ وَكِیلࣰا ١٠٩
There you [believers] are, arguing on their behalf in this life, but who will argue on their behalf with God on the Day of Resurrection? Who will be their defender
You may have argued for them in the life of this world, but who will argue with Allah for them on the Day of Resurrection, or who will be over them their defender?
Lo! it is ye who have contended for them in the life of the world; then who will contend for them with Allah on the Day of Resurrection, or who shall be their champion
Well, you are those who pleaded for them in the life of this world; but who will plead for them on the Day of Resurrection or be their security
You may defend them in the worldly life, but who will defend them during the period of Doomsday, and who will represent them?
Here you are arguing on their behalf in this world, but who will argue with Allah on their behalf on the Day of Rising? Who will act as guardian for them then?
Aha! There you are, pleading for them in the life of this world! But who will plead for them with Allah on the Day of Resurrection, or will be their defender
Ah! You (O believers) might well plead on their behalf in the life of this world, but who will plead with God on their behalf on the Day of Resurrection, or who will then be their defender and guardian
Behold! you are of those who may plead on their behalf in the present life. But who will plead on their behalf with Allah on the Day of Resurrection, or who will be a disposer of their affairs
Ha, there you are; you have disputed on their behalf in the present life; but who will dispute with God on their behalf on the Resurrection Day, or who will be a guardian for them
Here you are, you are those who argue on their behalf in this world’s life! So, who argues on their behalf with God on the Resurrection Day, or who will be an advocate for them?
Here you are [innocently] asking God to forgive them. Who can they find in the Day of Judgment to plead on their behalf [when their unforgivable wrongdoings are publicly exposed]
These are the sort of people on whose behalf you may contend in the present, but who will contend with God on their behalf, on the Day of Accountability, and who will carry out their affairs
There youpl are, having argued on their behalf in the Earlier Life, but who will argue with Allah on their behalf on the Day of Resurrection? Or who will be their trustee?
Here are ye, wrangling for them about this world's life;- but who shall wrangle with God for them on the day of judgment, or who shall be a guardian over them
Pay heed! It is you people who argued on their behalf in the life of this world; so who will fight on their behalf with Allah on the Day of Resurrection, or who will be their pleader
Here you are arguing on their behalf in the life of this world. But who will argue with Allah on their behalf on the day of resurrection or who will be a trustee over them.
Behold, ye are they who have disputed for them in this present life; but who shall dispute with God for them on the day of resurrection, or who will become their patron
Here are ye, wrangling for them about this world´s life: - but who shall wrangle with Allah for them on the Day of Judgment, or who shall be their defender
There you are, you have argued on their behalf in the worldly life, but who will argue with Allah on their behalf on the Day of Resurrection! Or who will be a guardian for them
Oh! ye are they who plead in their favour in this present life; but who shall plead with God for them on the day of the resurrection? Who will be the guardian over them
Well, you are these (sort of) men. You argued and pleaded on behalf of them in this world’s life. So who will argue and plead with Allah on their behalf on the Day of Resurrection, or who becomes their advocate (on that Day)
Lo, behold! You are these who disputed for them in this present life. Then, who will dispute with God for them on the Day of Resurrection? Or who will be a trustee over them?
Here are you who want to advocate for them in the life of this world, but who will advocate for them before Allah on the Day of Resurrection? Who will be their defender?
You may plead for them in this life, but who will plead for them with Allah on the Day of Resurrection? Or who will be their defender
You pleaded on their behalf in this worldly life but who will plead with Allah on their behalf on the Day of Resurrection, or who will be their defender there
Behold! You are they who may contend on their behalf in this world’s life, but who will contend with Allah on their behalf on the Resurrection day, or who will have charge of their affairs
Ah ! you are the persons who plead on their behalf in the life of this world, but who will plead on their behalf before Allah, on the day of resurrection, or who will act as a trustee for them?
Here you are those, who plead for them in this worldly life, but who will plead with Allah for them on the Day of Resurrection? Or, who will then be their advocate
Beware! You are those who pleaded on their behalf in the life of this world, but who will contend with Allah on their behalf (even) on the Day of Resurrection, or who will be their advocate (on that Day too)
Here you are arguing on their behalf in this world, but who will argue on their behalf with God on the Day of Resurrection or who will be their sponso
Here you are arguing on their behalf in this world, but who will argue on their behalf with God on the Day of Resurrection? Or, who will be their sponsor?
Here you are arguing on their behalf in this world, but who will argue on their behalf with God on the Day of Resurrection? Or, who will be their sponsor?
Here you are those (who) argued/disputed about them in the life the present/worldly life; so who argues/disputes (with) God about them (in) the Resurrection Day, or who will be on them a guardian/protector
Oh, you might well argue in their behalf in the life of this world: but who will argue in their behalf with God on the Day of Resurrection, or who will be their defender
Now, you are the ones (Literally: these) who have disputed concerning them in the present (Literally: the lowly life, i.e., the life of this world) life; then who will dispute with Allah concerning them on the Day of the Resurrection, or who will be a constant trustee for them
Ho! ye are they who pleaded for them in the life of the world. But who will plead with Allah for them on the Day of Resurrection, or who will then be their defender
You defend them in this life but who will defend them against God on the Day of Judgment and who will be their attorney
Look, this is what you are! You have argued for them in the worldly life, but who shall argue for them with Allah on the Day of Judgement, or who shall be their defender
Ah! You are of those who may argue on their behalf in this ‘worldly life’. But who will argue with Allâh on their behalf on the ‘Day of Resurrection’? Who is going to supports their cause?
Here you are, pleading and arguing on their behalf in the life of this world! But, on the day of Resurrection, who is going to plead before Allah on their behalf? Who will serve as their spokesman and supporter
Ah! You are of those who may argue on their behalf in this worldly life. But who will venture to argue with Allâh on their behalf on the Day of Resurrection, or who will then be their advocate?.
There, you people have pleaded on their behalf here below, but who is going to plead on their behalf on the Day they rise again and come to Allah's final judgment, or who shall then take them under his tutelage and be their defender
Believers, here you are defending them in this worldly life, but who will defend them against Allah on Judgement Day, or be their lawyer?
Here you are! You ˹believers˺ are advocating for them in this life, but who will ˹dare to˺ advocate for them before Allah on the Day of Judgment? Or who will come to their defence?
Are you the ones who dispute on behalf of them in this world? Then who will dispute on their behalf on the day of resurrection or who will be their representative?
Yes, you may plead for them in this life, but who will plead for them with God on the Day of Resurrection? Who will be their defender
Here you are arguing on their behalf in this world; who is going to argue with GOD on their behalf on the Day of Resurrection? Who is going to be their advocate?
Here you are pleading their cause in this world, but on the Resurrection Day who will plead with God on their behalf? Who will then be their advocate?
Here you are pleading their cause in this world, but on the Resurrection Day, who will plead with God on their behalf? Who will then be their advocate?
Here you argued about them in the Dunya life, so who will argue with Allah about them on The Resurrection Day? Or who will be over them as a trustee?
(Supose that) you pleaded for them in this worldly life, but who will plead for them with Allah on the Day of Resurrection, or who shall he their protector?
You may well argue on their behalf in the life of this world, but who is there to argue on their behalf with God on the Day of Resurrection, or who will be their advocate?
You people contend on their behalf in this world. But who will contend with Allah for them on the Resurrection Day? Or who will be their defender
Behold! you are they who (may) plead for them in this world's life, but who will plead for them with Allah on the resurrection day, or who shall be their protector
Behold ! you are those who pleaded for them in the present life. But who will plead with ALLAH for them on the Day of Resurrection, or who will be a guardian over them
There you are, pleading on their behalf concerning the life of this world! But who will plead with God on their behalf on the Day of Resurrection, or be a guardian for them
Oh! These are the sort of men on whose behalf you may speak up in this world; But who will speak with Allah on their behalf on the Day of Judgment, or who will defend them
Here you are, arguing on their behalf in this life, but who will argue on their behalf before God on Resurrection Day, or who will be their advocate?
There you are, arguing on their behalf in the present life, but who will argue with God on their behalf on the Day of Resurrection? Or who will be their representative
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Here you are - those who argue on their behalf in [this] worldly life - but who will argue with Allah for them on the Day of Resurrection, or who will [then] be their representative
Here you are, these, you argued for them in the worldly life; but who will argue with God for them on the Day of Resurrection, or who shall be a trustee over them?
Ah! These are the sort of men on whose behalf ye may contend in this world; but who will contend with God on their behalf on the Day of Judgment, or who will carry their affairs through
Ah! These are the sort of men on whose behalf ye may contend in this world; but who will contend with Allah on their behalf on the Day of Judgment, or who will carry their affairs through
وَمَن یَعۡمَلۡ سُوۤءًا أَوۡ یَظۡلِمۡ نَفۡسَهُۥ ثُمَّ یَسۡتَغۡفِرِ ٱللَّهَ یَجِدِ ٱللَّهَ غَفُورࣰا رَّحِیمࣰا ١١٠
Yet anyone who does evil or wrongs his own soul and then asks God for forgiveness will find Him most forgiving and merciful
Whoever does evil or wrongs against own soul then seeks forgiveness of Allah, will find Allah Forgiving, Merciful.
And whosoever worketh an ill or wrongeth his own soul, and thereafter beggeth forgiveness of Allah shall find Allah Forgiving, Merciful
He who does evil or acts against his own interests (by disbelieving), then prays for God's forgiveness, will find God compassionate and merciful
Whoever commits a crime or wrongs himself (because of his ego, by assigning a separate existence to himself; duality) then (realizing his mistake) repents to Allah, Allah is the Ghafur, the Rahim (He forgives and enables the experience of the beauties from His grace)...
Anyone who does evil or wrongs himself and then asks Allah´s forgiveness will find Allah Ever-Forgiving, Most Merciful.
Whoever commits evil or wrongs himself and then pleads to Allah for forgiveness, will find Allah all-forgiving, all-merciful
Yet whoever does an evil or wrongs himself (by committing sins to harm himself spiritually), and then implores God for forgiveness, will find God All-Forgiving, All-Compassionate
And whoever commits evil and does injustice to himself and then asks forgiveness of Allah, will find Allah Most Forgiving, Ever Merciful
Whosoever does evil, or wrongs himself; and then prays God's forgiveness, he shall find God is All-forgiving, All-compassionate
Anyone who does a bad deed or wrongs himself, then asks God’s forgiveness, finds God forgiving and merciful.
If someone has been unjust to his own soul, or has done a wrong thing, and then beg God for forgiveness, he will find the Lord Most Forgiving and Merciful
If anyone does wrong, or wrongs their own soul, but afterwards seeks God's forgiveness, they will find God Oft-Forgiving, Mercifully Redeeming
Yet whoever commits evil or does injustice to himself then asks Allah for forgiveness will find Allah Oft-Forgiving, Bestowing of mercy.
Yet whoso does evil and wrongs himself, and then asks pardon of God, shall find God forgiving and merciful
And whoever does evil or wrongs his own soul and then seeks forgiveness from Allah, will find Allah Oft Forgiving, Most Merciful
As for anyone who commits an evil deed or wrongs his own soul, but then he asks forgiveness from Allah, he will find Allah Oft-Forgiving, All-merciful.
Yet he who doth evil, or injureth his own soul, and afterwards asketh pardon of God, shall find God gracious and merciful
Yet whoever does evil and wrongs his own soul, and then asks pardon of Allah, shall find Allah Forgiving and Merciful
He who does evil or wrongs himself and then asks forgiveness of Allah will find that Allah is the Forgiver, the Most Merciful
Yet he who doth evil, or shall have acted against his own weal, and then shall ask pardon of God, will find God Forgiving, Merciful
And whoever commits sin or wrongs his own self, then afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, continuously Merciful
And whoever does evil or does wrong to himself, again, asks for forgiveness from God will, truly, find God Forgiving, Compassionate.
Whoever sins and wrongs his/her own soul, and then seeks Allah’s forgiveness will find Allah to be the Most Forgiving, Most Merciful.
If anyone does evil or wrongs his own soul and then seeks Allah’s forgiveness, he will find Allah Forgiving, Merciful
He who does either evil or wrongs himself, and then asks for the forgiveness of Allah, will find Allah All-Forgiving, All-Compassionate
And whoever does evil or wrongs his soul, then asks forgiveness of Allah, will find Allah Forgiving, Merciful
And whoever does evil or is unjust to his own self, then seeks protective forgiveness from Allah, he will find Allah Protectively Forgiving, Merciful.
And he who commits an evil act or wrongs his own self and then seeks Allah's forgiveness, he will find Allah Forgiving, Merciful
And he who commits evil or wrongs his own soul and then seeks Allah’s forgiveness will find Allah Most Forgiving, Ever-Merciful
And whoever does any evil, or wrongs himself, then seeks God's forgiveness; he will find God Forgiving, Merciful
And whoever does any evil, or wrongs himself, then seeks the forgiveness of God; he will find God is Forgiver, Merciful.
And whoever does any evil, or wrongs himself, then seeks the forgiveness of God; he will find God is Forgiver, Merciful.
And who does bad/evil/harm or causes injustice (to) himself then he asks for forgiveness (from) God, he finds God a forgiver, merciful
Yet he who does evil or [otherwise] sins against himself, and thereafter prays God to forgive him, shall find God much-forgiving, a dispenser of grace
And whoever earns an odious (deed) or does an injustice to himself (and) thereafter asks Allah His forgiveness, he will find Allah Ever-Forgiving, Ever-Merciful
Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful
One who commits a sin or does wrong to himself and then seeks forgiveness from God, will find God All-forgiving and All-merciful
Whoever acts evil or wrongs himself, then seeks forgiveness from Allah, shall find Allah Most-Forgiving, Very-Merciful
Whoever commits evil deeds and wrongs himself and then implores Allâh for forgiveness will find Allâh Oft-Forgiving, Most Merciful.
The one who commits a sinful act or wrongs himself, and thereafter implores Allah for forgiveness, will find that Allah is the most Forgiving, and the most Merciful
And whoever commits evil, or wrongs himself, then implores Allâh for forgiveness, will find Allâh Oft-Forgiving, Most Merciful.
Yet he who commits himself to an evil line of conduct or wrongs himself and invokes Allah's forgiveness and mercy, shall find Allah has always been ever Ghafurun and Rahimun
Whoever does an evil deed or wrongs himself but then seeks Allah’s forgiveness, he will find Allah Forgiving, Kind
Whoever commits evil or wrongs themselves then seeks Allah’s forgiveness will certainly find Allah All-Forgiving, Most Merciful.
And whoever does harm or wrongs himself and then seeks Allah´s forgiveness, Allah is forgiving, merciful.
He that does evil or wrongs his own soul and then seeks God‘s forgiveness, will find God forgiving and compassionate
Anyone who commits evil, or wrongs his soul, then implores GOD for forgiveness, will find GOD Forgiving, Most Merciful.
He who does evil or sins against himself and later prays asking for God to forgive him, will find God very forgiving and merciful.
He who does evil or is unjust to himself and later prays to ask God to forgive him will find God to be the Most Forgiving, the Mercy Giver.
And whoever works bad, or oppresses himself, then seeks Allah’s forgiveness, he will find Allah Forgiver, Merciful.
And whoever does evil or acts unjustly to his own self, then seeks forgiveness of Allah, shall find Allah Forgiving, Merciful
He who does evil or wrongs his own soul, and then prays to God to forgive him, shall find God Much-Forgiving, Merciful.
Anyone who transgresses against his or her own "Self", then seeks Allah's forgiveness, will find Allah Forgiving, Merciful. (The way to achieve Allah's forgiveness is repentance, taking corrective action and doing good deeds for others (4:17), (11:114))
And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful
And whoso does evil or wrongs his soul, and then asks forgiveness of ALLAH, will find ALLAH Most Forgiving, Merciful
Whosoever does evil or wrongs himself, and then seeks forgiveness of God, he will find God Forgiving, Merciful
If anyone does evil or wrongs his own soul but afterwards asks for Allah’s forgiveness, he will find Allah Often Forgiving (Ghafoor), Most Merciful (Raheem)
Whoever commits a sin or wrongs himself, and then seeks God’s forgiveness, will find God to be Forgiving and Merciful.
Whoever commits evil, or wrongs his soul, then implores God for forgiveness, will find God Forgiving and Merciful
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And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful
And whoever does evil or wrongs himself, then seeks God's forgiveness, he shall find God forgiving, compassionate;
If any one does evil or wrongs his own soul but afterwards seeks God's forgiveness, he will find God Oft-forgiving, Most Merciful
If any one does evil or wrongs his own soul but afterwards seeks Allah's forgiveness, he will find Allah Oft-forgiving, Most Merciful
وَمَن یَكۡسِبۡ إِثۡمࣰا فَإِنَّمَا یَكۡسِبُهُۥ عَلَىٰ نَفۡسِهِۦۚ وَكَانَ ٱللَّهُ عَلِیمًا حَكِیمࣰا ١١١
He who commits sin does so against his own soul- God is all knowing and wise
Whoever commits a sin, only earns against own soul. And Allah is All-Knower, All-Wise
And whosoever earnoth a sin, only against his own soul he earnoth it; and Allah is ever Knowing, Wise
He who earns the wages of sin does so for himself; and God is aware of everything and is wise
And whoever commits a crime, its consequence are for him alone (nobody else)! Allah is the Aleem, the Hakim.
If anyone commits an evil action the responsibility for it is his alone. Allah is All-Knowing, All-Wise.
And whoever commits a sin, commits it only against himself; and Allah is all-knowing, all-wise
Whereas whoever earns a sin (failing to seek forgiveness for it), earns it only against himself (to his own loss only). And God is All-Knowing, All-Wise
And whoever commits a sin deliberately, commits it only against himself. Allah is All-Knowing, All-Wise
And whosoever earns a sin, earns it against himself only; and God is ever All-knowing, All-wise
Whoever commits a sin, he only does it against himself. God is knowledgeable and wise.
Anyone who chooses to commits a sin, does it to the detriment of his own soul. Keep in mind that God knows everything and is the Most Wise
Still if anyone does that, he does it against his own soul, for God is full of knowledge and wisdom
And whoever earns a sin—he only earns it to his own detriment, for Allah has always been All-Knowing, All-Wise.
and whoso commits a crime, he only commits it against himself, for God is knowing, wise
And whoever earns sin, his earnings will only be against himself; and Allah is the Knowing, Wise
And whoever perpetrates a sin, he but perpetrates it against his own soul and Allah indeed is All-knowing, All-wise.
Whoso committeth wickedness, committeth it against his own soul: God is knowing and wise
Whoever commits (or reaps, earns the wages or consequences of) a wrong (sin, crime), he only commits it against his own soul, for Allah is Knowing, Wise
Whosoever earns a sin, he only earns it against himself. Allah is the Knower, the Wise
And whoever committeth a crime, committeth it to his own hurt. And God is Knowing, Wise
And whoever earns sin, then surely what he earns (goes) against his self. And Allah is All-Knowing, All-Wise
And whoever earns a sin, truly, he earns it only against himself. And God had been Knowing, Wise.
Whoever commits a sin commits it only to the detriment of his/her own soul. Allah is the All-knowing, Perfectly Wise.
Whoever commits a sin, he commits it against his own soul. Allah is knowledgeable, Wise
He who commits a sin, commits it only to his detriment. Surely Allah is All-Knowing, All-Wise
And whoever commits a sin, commits it only against himself. And Allah is ever Knowing, Wise
And whoever earns (commits) a sin, he earns it only against his own self and Allah is Knowing, Wise.
And he, who commits a sin, commits it only against his own self. And Allah is Knowledgeable, Wise
And whoever commits sin is only bringing (its consequent misery) to his own soul and Allah is All-Knowing, Most Wise
And whoever earns any sin, then he has brought it on himself. And God is Knowledgeable, Wise
And whoever earns any sin, then he has brought it on himself. And God is Knowledgeable, Wise.
And whoever earns any sin, then he has brought it on himself. And God is Knowledgeable, Wise.
And who acquires/carries a sin/crime , so but he carries it on himself, and God was/is wise/judicious
for he who commits a sin, commits it only to his own hurt; and God is indeed all-knowing, wise
And whoever earns a vice, surely then he earns it only against himself; and Allah has been Ever-Knowing, Ever-Wise
Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise
One who commits sins has committed them against his own soul. God is All-knowing and All-wise
Whoever commits a sin, commits it only against himself. Allah is All-Knowing, All-Wise
Whoever commits a sin commits it only against himself. Allâh is Ever All-Knowing, All-Wise.
Whoever commits a sin, actually commits it against himself. For, Allah is the all-Knowing, the Wisest
And whoever commits an evil deed- it is only to his own loss. And Allâh is Ever All-Knowing, All-Wise.
And he who commits himself to an evil line of conduct will have in effect committed it but against his own soul and to the hurt of his own interest and Allah has always been ever 'Alimun and Hakimun
Whoever commits a sin will reap its reward. Allah is All-Knowing, Wise
And whoever commits a sin—it is only to their own loss. Allah is All-Knowing, All-Wise.
And whoever commits a sin, commits it against himself, and Allah is knowledgeable, wise.
He that commits sin commits it against his own soul. God is all-knowing and wise
Anyone who earns a sin, earns it to the detriment of his own soul. GOD is Omniscient, Most Wise.
He who commits sin does so against his own soul. God is All-knowing, All-Wise.
He who commits sin does so against his own soul. God is All-knowing, All-Wise.
And whoever earns a sin, so he only earns it against himself. And Allah is ever Knowledgeable, Wise.
And whoever commits a sin, indeed he commits it only against his own self and Allah is All-Knowing, All-Wise.
For he who commits a sin, does so to his own hurt. God is indeed All-Knowing, Wise.
Whoever earns a violation against the Permanent Values given in the Qur'an does it against, and drags down, his own "Self". Allah, the Knower, the Wise imparts this information to you
And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise
And whoso commits a sin, it is only against his own soul. And ALLAH is All-Knowing, Wise
And whosoever commits a sin, commits it only against his own soul, and God is Knowing, Wise
And, if anyone earns sin, he (the sinner) earns it against his own soul: And Allah is full of knowledge and wisdom
Whoever earns a wrong earns it against himself. God is All-Knowing, All-Wise.
And Whoever earns a sin, earns it against himself. God is Aware and Wise
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And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise
And whoever commits a sin, he only commits it against himself, and God is knowing, wise.
And if any one earns sin. he earns it against His own soul: for God is full of knowledge and wisdom
And if any one earns sin. he earns it against His own soul: for Allah is full of knowledge and wisdom
وَمَن یَكۡسِبۡ خَطِیۤءَةً أَوۡ إِثۡمࣰا ثُمَّ یَرۡمِ بِهِۦ بَرِیۤءࣰا فَقَدِ ٱحۡتَمَلَ بُهۡتَـٰنࣰا وَإِثۡمࣰا مُّبِینࣰا ١١٢
and anyone who commits an offence or a sin, and then throws the blame on to some innocent person, has burdened himself with deceit as well as flagrant sin
Whoever commits a fault or a sin and then throws it on an innocent one, indeed burdens own soul with false charge and flagrant sin.
And whosoever earnoth a vice or a sin, and thereafter casteth it on an innocent, he hath surely borne a calumny and a manifest sin
He who commits a mistake or iniquity and ascribes it to one who is innocent, is guilty of calumny and brazen sin
Whoever does wrong or commits a crime and then blames an innocent person for it, he would indeed have committed open slander and a grave offence.
Anyone who commits an error or an evil action, and then ascribes it to someone innocent, bears the weight of slander and clear wrongdoing.
But someone who commits an iniquity or sin and then accuses an innocent person of it, is indeed guilty of calumny and a flagrant sin
And he who earns a wrong or sin and then throws the blame on an innocent person, has thereby laid upon himself (the additional burden of) a calumny and a flagrant sin
But one who commits a fault or a sin and imputes it to an innocent person (for the sake of his own defence), he certainly bears the burden of calumny along with that of a flagrant sin
And whosoever earns a fault or a sin and then casts it upon the innocent, thereby has laid upon himself calumny and manifest sin
Anyone who commits an offense or a sin, then accuses an innocent (person) of it, he has carried (the guilt of) a false accusation and a clear sin.
If someone makes a mistake and then blames an innocent one for that, then he has committed a big sin
But if anyone does wrong, and blames it on one who is innocent, he carries on himself both his sin and their sin
And whoever earns an offense or a sin then blames it on an innocent person, then he has surely burdened himself with perjury and evident sin.
And whoso commits a fault or a sin and throws it on the innocent, he hath to bear a calumny and a manifest sin
And whoever commits a mistake or a sin, then blames it on someone innocent has indeed burdened himself with infamy and a manifest crime
But whoever commits an error or a sin but thereafter accuse an innocent with it, then he indeed has taken upon himself an opprobrium and a sin most evident.
And whoso committeth a sin or iniquity, and afterwards layeth it on the innocent, he shall surely bear the guilt of calumny and manifest injustice
And whoever commits a fault or a wrong and throws it on the innocent, he has burdened himself with a falsehood and a manifest crime (sin)
Whosoever earns a fault or a sin and casts it upon the innocent, indeed, he bears the slander and a clear sin
And whoever committeth an involuntary fault or a crime, and then layeth it on the innocent, shall surely bear the guilt of calumny and of a manifest crime
And whoever earns a wrong or sin, then blames an innocent one, then indeed, he has burdened (himself) with a false charge and a manifest sin
And whoever earns a transgression or a sin, and, again, accuses an innocent one, surely, laid a burden on himself of false charges that harm another’s reputation and a clear sin.
Someone could commit a crime or a sin, and then blame an innocent person for it. [Such a perpetrator] burdens him-/herself with, not only a blatant sin, but also slander.
But if anyone commits a crime and charges an innocent person with it (a Muslim from the tribe of Bani Dhafar committed theft and put the blame on a Jew who was innocent), he indeed shall bear the guilt of slander and a flagrant sin
But he who commits either a fault or a sin, and then casts it upon an innocent person, lays upon himself the burden of a false charge and a flagrant sin
And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin
And whoever earns (commits) a mistake or a sin, then throws (the blame) on one who is innocent of it, then he has burdened himself (with the fault of ascribing) a false charge and a clear sin.
And he who commits a mistake or a sin and then throws the blame therefor on to an innocent, he has indeed burdened himself with slander and manifest sin
And whoever commits some error or sin and then casts its blame on some blameless person has certainly taken (the burden of) a calumny and an open sin
And whoever does a mistake or wrongdoing, then blames it on an innocent person; he has incurred falsehood and a clear sin
And whoever does a mistake or sin, then blames it on an innocent person; he has incurred falsehood and a clear sin.
And whoever earns a wrongdoing or sin, then blames it on an innocent person; he has incurred falsehood and a clear sin.
And who acquires/carries a sin or a sin/crime , then he blames and accuses an innocent, so he had carried wrongfully/slanderfully and an evident sin/crime
But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with the guilt of calumny and [yet another] flagrant sin
And whoever earns an offense or a vice (and) thereafter throws (the blame thereof) upon an innocent one, then he has readily burdened himself with all-malicious calumny and evident vice
And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime
One who makes a mistake or commits a sin and ascribes it to an innocent person, he only burdens himself with slander and a grave sin
Whoever commits a vice or a sin, then shifts its blame to an innocent person, he indeed takes the burden of a false imputation and a glaring sin
Whoever commits a sin or iniquity and then he throws it on to someone innocent has indeed burdened himself with calumny and a flagrant sin.
Whoever commits a moral offense or a sin, and throws the blame on an innocent person, actually bears (in addition to the sin of lying) the sin of slander _ a flagrant sin
And whoever commits an evil or sinful deed and then casts it upon the innocent person, he has thereby burdened himself with calumny and a flagrant sin.
And he who makes a mistake or does something in a manner contrary to equity and uprightness or commits a crime and hides his guilty front with innocent snow and throws the blame or lays it on someone who is innocent, shall have burdened himself with, the guilt of intentional assertion of falsehood and of standing before Allah manifest of crime
Whoever does wrong or commits a sin then blames someone else for it, he has burdened himself with a slander and an open sin.
And whoever commits an evil or sinful deed then blames it on an innocent person, they will definitely bear the guilt of slander and blatant sin.
And whoever commits an error or a sin and then blames it on an innocent person, he is guilty of slander and a tremendous sin.
And he that commits an offence or a crime and charges an innocent man with it, shall bear the guilt of calumny and gross injustice
Anyone who earns a sin, then accuses an innocent person thereof, has committed a blasphemy and a gross offense.
He who commits an offence or sin and then blames an innocent person has burdened himself with deceit and flagrant sin.
He who commits a wrongdoing or sin and then blames an innocent person has burdened himself with deceit and a flagrant sin.
And whoever earns a guilt, or a sin, then throws with it an innocent (person), so surely, he has already carried false accusation and an obvious sin.
And whoever commits a fault or a sin, then accuses of it an innocent, he indeed burdens (himself) with the calumny and a manifest sin
But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with both falsehood and a flagrant sin.
And whoever commits a fault or such violation, but throws the blame on the innocent, burdens himself with slander and a clear violation that drags the "Self" down
And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin
And whoso commits a fault or a sin, then throws the blame thereof on an innocent person, certainly bears the burden of calumny and a manifest sin
And whosoever commits an offense or a sin, and then casts it upon one who is innocent, bears the burden of calumny and a manifest sin
But if anyone earns a fault or a sin and blames it on to one who is innocent, he (the sinner) carries (on himself both) a falsehood and an open sin
Whoever commits wrongdoing or a sin, and then blames an innocent person, has burdened himself with deceit and blatant sin.
And whoever commits a mistake, or a sin, and then blames it on an innocent person, has taken a slander and a clear sin
Not available
But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin
And whoever commits a fault or a sin then throws it on the innocent, then surely, he has burdened himself with a slander and a manifest sin.
But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin
But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin
17
Secret Counsels of Hypocrites
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكَ وَرَحۡمَتُهُۥ لَهَمَّت طَّاۤىِٕفَةࣱ مِّنۡهُمۡ أَن یُضِلُّوكَ وَمَا یُضِلُّونَ إِلَّاۤ أَنفُسَهُمۡۖ وَمَا یَضُرُّونَكَ مِن شَیۡءࣲۚ وَأَنزَلَ ٱللَّهُ عَلَیۡكَ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَعَلَّمَكَ مَا لَمۡ تَكُن تَعۡلَمُۚ وَكَانَ فَضۡلُ ٱللَّهِ عَلَیۡكَ عَظِیمࣰا ١١٣
If it were not for the grace of God and His mercy to you [Prophet], a party of them would have tried to lead you astray; they only lead themselves astray, and cannot harm you in any way, since God has sent down the Scripture and Wisdom to you, and taught you what you did not know. God’s bounty to you is great indeed
Had it not been the grace of Allah upon you (O Muhammad) and His Mercy, even if a group of them had decided that they would mislead you, but in fact they did not mislead except themselves, and they did not harm you in the least. Allah has sent down to you the book (the Qur’an), the wisdom, and taught you what you did not know. The Grace of Allah upon you (Muhammad) is great.
Were not the grace of Allah on thee and His mercy, a party of them had surely resolved to mislead thee; whereas they mislead not but themselves, and they shall not hurt thee in aught. And Allah hath sent down unto thee the Book and wisdom, and hath taught thee that which thou knowest not; and the grace of Allah on thee is ever mighty
But for the mercy of God and His grace you would certainly have been misled by a section of them; yet they could not mislead you but themselves alone, and could do you no harm, for God has revealed to you the Book and the Law, and taught you what you did not know. Great have been the blessings of God on you
If it wasn’t for the bounty of Allah upon you and the grace of HU, a group of them would surely have attempted to mislead you... But they only mislead themselves! They cannot cause you any harm! Allah revealed (from the dimension of Names to your consciousness) the Book (knowledge of the reality) and Wisdom (the knowledge of religion and sunnatullah) to you, and taught you that which you did not know... The bounty of Allah upon you is great.
Were it not for Allah´s favour to you and His mercy, a group of them would almost have managed to mislead you. But they mislead no one but themselves and do not harm you in any way. Allah has sent down the Book and Wisdom to you and taught you what you did not know before. Allah´s favour to you is indeed immense.
Were it not for Allah’s grace and His mercy on you, a group of them were bent on leading you astray; but they do not mislead anyone except themselves, and they cannot do you any harm. Allah has sent down to you the Book and wisdom, and He has taught you what you did not know, and great is Allah’s grace upon you
But for God’s grace and favor upon you and His mercy, one party of them determined to mislead you, yet they mislead none but themselves, and cannot harm you in any way. (How could they do so, seeing that) God has sent down on you the Book and the Wisdom, and taught you what you did not know. God’s grace and favor upon you is tremendous indeed
(Prophet!) a party of those (who are false to themselves) had certainly made up their minds to ruin you, but for the grace of Allah and His mercy upon you, they ruin none but themselves, and they can do you no harm. And Allah has revealed to you this perfect Book and the Wisdom and has taught you that which you did not know. Allah's favour upon you is great indeed (and you enjoy His protection in temporal as well as in spiritual matters)
But for God's bounty to thee and His mercy a party of them purposed to lead thee astray; but they lead only themselves astray; they do not hurt thee in anything. God has sent down on thee the Book and the Wisdom, and He has taught thee that thou knewest not; God's' bounty to thee is ever great
And if it was not for God’s grace and mercy upon you (Muhammad), a group of them intended to misguide you, whereas they only misguide themselves, and they do not harm you at all. And God sent down the book and wisdom to you and taught you what you did not know. And God’s grace upon you is great.
If it were not for the Lord’s Grace and Mercy, the disbelievers could have changed your faith. They do not realize that their conspiracies lead to their further being misled and that they can not harm you the least [as you are protected by Go.] God has sent you this book and has blessed you with wisdom. He has taught you what you never knew before. Great indeed is God’s Grace on you
But for the grace of God to you and His mercy, a group of them would certainly have led you astray. But in fact, they will only lead themselves astray, and to you they can do no harm in the least. Because God has sent down to you the Book and the Wisdom, and taught you what you knew not. And great is the grace of God to you
And were it not for Allah’s grace towards yousg, and His mercy, a faction of them would have sought to lead you astray. But they lead no one astray except themselves, and they cannot harm you in any way. And Allah has sent down to you the Scripture and wisdom, and has taught you what you did not know. And Allah’s grace towards you has always been great.
Were it not for God's grace upon thee, and His mercy, a party of them would have tried to lead thee astray; but they only lead themselves astray; they shall not hurt you in aught: for God hath sent down upon thee the Book and the wisdom, and taught thee what thou didst not know, for God's grace was mighty on thee
And O dear Prophet, were it not for Allah’s munificence and His mercy upon you, a group among them would have wished to deceive you; and they only mislead themselves and will not harm you at all; and Allah has sent down upon you the Book and wisdom, and taught you all what you did not know*; and upon you is Allah’s great munificence. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.
And had it not been for a favor of Allah and His mercy on you, surely a party of them would have intended to lead you astray but they will lead astray none except themselves nor will they harm you in the least. And Allah has sent down the book and the wisdom on you and has taught you that which you knew not and indeed Allah’s favor on you is most magnificent.
If the indulgence and mercy of God had not been upon thee, surely a part of them had studied to seduce thee; but they shall seduce themselves only, and shall not hurt thee at all. God hath sent down unto thee the book of the Koran and wisdom, and hath taught thee that which thou knewest not; for the favour of God hath been great towards thee
Were it not for Allah´s grace upon you, and His mercy, a party of them would have tried to lead you astray; but they only lead themselves astray; they shall not hurt you at all: for Allah hath sent down upon you the Book and the Wisdom, and taught
But for the Favor of Allah to you (Prophet Muhammad) and His Mercy, a party of them intended to lead you astray, but they only lead themselves astray, and they did not harm you a thing. Allah has sent down to you the Book and the Wisdom and He has taught you what you did not know. The Bounty of Allah to you is ever great
But for the grace and mercy of God upon thee, a party among them had resolved to mislead thee, but they shall only mislead themselves; nor in aught shall they harm thee. God hath caused the Book and the wisdom to descend upon thee: and what thou knowest not He hath caused thee to know: and the grace of God toward thee hath been great
Had not the grace of Allah and His Mercy been upon you, a group of them would have made an intention to mislead you. And (in fact) they do not mislead any one except their own selves; and they shall not (be able to) harm you in any form. And Allah has delivered on you Al-Kitab and Al-Hikmah and He has taught you that which you knew not. And Great is the Grace of Allah unto you
And were it not for the grace of God on thee and His mercy, a section of them was about to do something that would cause thee to go astray. And they cause none to go astray but themselves and they injure thee not at all. And God caused the Book to descend to thee and wisdom and taught thee what thou art not knowing. The grace of God had been sublime upon thee.
If it were not for Allah’s grace and mercy upon you, some of (the unbelievers) would have plotted to lead you astray. They will lead only themselves astray. They can do no harm at all to you. Allah has bestowed upon you the Book and wisdom and has taught you what you did not know. The grace of Allah is great upon you.
If Allah’s grace and mercy were not with you to save you from their mischief, a group of them (tribe of Bani Dhafar) was determined to lead you astray. They led astray none but themselves, and they cannot do you any harm. Allah has revealed to you the Book and wisdom and taught you what you did not know; great indeed is the grace of Allah upon you
(O Messenger!) But for Allah´s favour and mercy upon you, a party of them had resolved to mislead you, yet they only misled them selves, and could not have harmed you in any way. Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah´s favour upon you
And were it not for Allah’s grace upon thee and His mercy, a party of them had certainly designed to ruin thee. And they ruin only themselves, and they cannot harm thee in any way. And Allah has revealed to thee the Book and the Wisdom, and taught thee what thou knewest not, and Allah’s grace on thee is very great
And had Allah's grace and mercy not been on you, a party from among them had designed to mislead you. But they do not mislead anyone except themselves and they will not harm you in the least. And Allah has sent down to you the book and the wisdom and He has taught you that which you did not know and the grace of Allah on you is great.
And had it not been for Allah's Favour upon you and His mercy, a section of themhad certainly planned to mislead you. And they mislead not but their own selves and they can cause you no harm. And Allah has sent down upon you the Book and the Wisdom, and He has taught you what you did not know. And great is Allah's Favour upon you
And, (O Beloved,) had not Allah’s bounty and mercy been upon you, a party of these (treacherous) people would have resolved to lead you astray, whereas they are only leading themselves astray and can no way do any harm to you. And Allah has revealed to you the Book and Wisdom and has bestowed upon you all that knowledge which you did not possess. Mighty indeed is Allah’s bounty on you
And had it not been for God's favour upon you and His mercy, when a group of them were insistent on misguiding you; they would not have misguided except themselves, nor would they harm you in anything. And God has sent down to you the Scripture and the wisdom, and He has taught you that which you did not know. God's grace upon you is great
And had it not been for the grace of God upon you and His mercy, a group of them would have obsessed on misguiding you; they would not have misguided except themselves, nor would they harm you in anything. And God has sent down to you the Book and the wisdom, and He has taught you what you did not know. And the grace of God upon you is great.
And had it not been for the grace of God upon you and His mercy, a group of them would have obsessed on misguiding you; they would not have misguided except themselves, nor would they harm you in anything. And God has sent down to you the Book and the wisdom, and He has taught you what you did not know. And the grace of God upon you is great.
And where it not for God's grace/favour/blessing on you and His mercy, a group from them resolved/started (E) that (to) misguide you, and they do not misguide except themselves, and they do not harm you from a thing, and God descended on you The Book and the wisdom, and He taught you, what you did (and) were not to know, and God's grace/favour on you was/is great
And but for God's favour upon thee and His grace, some of those [who are false to themselves] would indeed endeavour to lead thee astray; yet none but themselves do they lead astray. Nor can they harm thee in any way, since God has bestowed upon thee from on high this divine writ and [given thee] wisdom, and has imparted unto thee the knowledge of what thou didst not know. And God's favour upon thee is tremendous indeed
And had it not been for the Grace of Allah upon you (i.e., the prophet) and His mercy, a section of them would indeed have designed to lead you into error; and in no way do they lead anyone to error except themselves; and in no way do they harm you in anything. And Allah has sent down on you the Book and (the) Wisdom, and He has taught you whatever you did not know; and the Grace of Allah upon you has been magnificent
But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite
Were it not for the favor and mercy of God, some of them would have certainly tried to make you (Muhammad) go astray. However, they cannot lead any one astray but themselves nor can they harm you. God has revealed the Book to you, has given you wisdom, and has taught you what you did not know. Certainly God's favor to you has been great
If the grace of Allah and His mercy had not been with you, a group from them had resolved to mislead you, while they mislead none but themselves; and they can do you no harm. Allah has revealed to you the Book and the wisdom, and has taught you what you did not know. The grace of Allah on you has always been great
Had it not been for the grace of Allâh and His clemency upon you , a party of them would certainly have made a decision to deceive you. However, they cannot deceive any one but themselves, nor can they do any harm to you. Allâh has sent down to you the ‘Book’,( the 'Qur’ān'), given you wisdom and taught you that which you knew not. Ever great is the grace of Allâh to you.
Actually, the favors of Allah and His blessings are upon you. Otherwise, a group that had intended and attempted to lead you astray (would have prevailed). But they mislead no one except themselves, and they cannot harm you a bit. Allah has revealed to you the Book and the wisdom, and He has taught you that which you did not know. Allah´s favors upon you are enormous
And were it not for the grace of Allâh upon you, as well as His Mercy, a party of them would have certainly devised a plot to bring you down to ruin. However, they cannot bring aught down to ruin but their own selves nor can they harm you. And Allâh has revealed to you this Glorious Qur’ān, given you the spirit of wisdom, and taught you that which you had no knowledge (of it before). Ever great is the grace of Allâh to you.
And had it not been for Allah's efficacious grace and mercy abounding in you Muhammad some of those who mistake their way and do not employ the faculty of reason in forming conclusions would have resolved to lead you in the wrong, when in fact they will only mislead themselves. Nor, even though they desire to harm you, can they get you into harm's way. Allah has revealed to you the Book -the Quran- to guide you and acquaint your heart with wisdom and He imparted to you the knowledge of what you at no time knew, and Allah's grace and blessings on you have been indeed abounding
If it wasn’t for Allah’s grace and kindness towards you, a group amongst them would have misled you, but as it is they only misled themselves, doing you no harm. Allah has revealed to you the Book and wisdom, and has taught you what you didn’t know. Allah’s favour on you is great.
Had it not been for Allah’s grace and mercy, a group of them would have sought to deceive you ˹O Prophet˺. Yet they would deceive none but themselves, nor can they harm you in the least. Allah has revealed to you the Book and wisdom and taught you what you never knew. Great ˹indeed˺ is Allah’s favour upon you!
And if Allah´s favour and mercy was not with you, a group of them would have attempted to lead you astray, but they only lead themselves astray and they do not harm you at all, and Allah has revealed to you the book and the wisdom and taught you what you did not know, and Allah´s favour on you is immense.
But for God‘s grace and mercy you would have been led astray by some among them. They lead astray none but themselves, nor can they do you any harm. God has revealed to you the Book and wisdom and taught you what you did not know before. God‘s goodness to you has been great indeed
If it were not for GOD's grace towards you, and His mercy, some of them would have misled you. They only mislead themselves, and they can never harm you in the least. GOD has sent down to you the scripture and wisdom, and He has taught you what you never knew. Indeed, GOD's blessings upon you have been great.
If it were not for God's favor and mercy to you [Prophet], some of them would have led you astray. They only lead themselves astray. They cannot harm you in any way, and God has given you the Book and the Wisdom, and taught you what you did not know. God's favor on you is indeed tremendous.
If it were not for God’s favor and mercy to you [Prophet], some of them would have led you astray. They only lead themselves astray. They cannot harm you in any way, and God has given you the Book and the Wisdom and taught you what you did not know. God’s favor on you is indeed tremendous.
And unless Allah’s bounty is upon you, and His mercy, a category from them would have intended to astray you. And they do not stray except themselves, and they will not harm you anything. And Allah has sent down upon you the Book and the wisdom and has taught you what you did not know. And Allah's bounty was great upon you.
And had it not been Allah's grace on you and His Mercy, a party of them had certainly resolved to lead you astray, but they do not lead astray but their own selves, and they shall not harm you at all. And Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know,and Allah's grace on you is ever great
But for God's grace to you and His mercy, some of them would indeed endeavour to lead you astray. Yet none but themselves do they lead astray. Nor can they harm you in any way. It is God who has bestowed this book on you from on high and given you wisdom, and has taught you what you did not know. God's favour on you is great indeed.
But for the Grace of Allah upon you (O Prophet), a party among them were bent upon diverting you, but they only misled themselves. They cannot hurt you at all. He has given you the Law and the Logic behind it. He teaches you that which you knew not. Contrary to blind faith, the use of Reason empowers you with Conviction (12:108). The Grace of Allah upon you is Infinite
And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great
And but for the grace of ALLAH upon thee and HIS mercy, a party of them had resolved to bring about thy ruin. And they ruin none but themselves and they cannot harm thee at all. And ALLAH has sent down to thee the Book and wisdom and has taught thee what thou knewest not, and great is ALLAH's grace on thee
Were it not for God’s Bounty toward thee, and His Mercy, a party of them would have plotted to lead thee astray, but they lead astray only their own souls, and they can do thee no harm in the least. God has sent down unto thee the Book and Wisdom, and has taught thee what thou knewest not; God’s Bounty toward thee is great indeed
If it was not by the Grace of Allah and His Mercy upon you, a party of them would have truly plotted to lead you astray. But (in reality) they will only lead their own souls astray, and to you they can do no harm in the least. Allah has sent down to you the Book and Wisdom and He taught you what you did not know (before): And the Grace of Allah is great for you
If it wasn’t for God’s grace and mercy, a group from among them would’ve attempted to mislead you. However, they only mislead themselves. And they can’t harm you in the least. God revealed the Scripture and wisdom to you, and He taught you what you didn’t know. God’s grace upon you is immense.
Were it not for God's grace towards you, and His mercy, a faction of them would have managed to mislead you. But they only mislead themselves, and they cannot harm you in any way. God has revealed to you the Scripture and wisdom, and has taught you what you did not know. God's goodness towards you is great
Not available
And if it was not for the favor of Allah upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great
And if not for the grace of God upon you, and His mercy, a party of them surely would have purposed that they cause you to go astray; and they do not cause to go astray except themselves; they shall not hurt you in anything. And God has sent down upon you the Book and the wisdom, and taught you what you did not know. And God's grace is mighty on you.
But for the Grace of God to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For God hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of God unto thee
But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee
۞ لَّا خَیۡرَ فِی كَثِیرࣲ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَیۡنَ ٱلنَّاسِۚ وَمَن یَفۡعَلۡ ذَ ٰلِكَ ٱبۡتِغَاۤءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِیهِ أَجۡرًا عَظِیمࣰا ١١٤
There is no good in most of their secret talk, only in commanding charity, or good, or reconciliation between people. To anyone who does these things, seeking to please God, We shall give a rich reward
There is no good in most of their secret talks except one who commands in charity, or good deeds, or conciliation between people, and who does this, seeking the pleasure of Allah, We shall then give a great reward.
No good is there in much of their whispers except in his who commandeth charity or kindness or reconciliation among mankind; and whosoever doeth this seeking the good-will of Allah, We shall presently give him a mighty hire
Their confidential counsels are seldom for the good, save of those who talk of charity or goodness or peace among men. Whosoever does so for the pleasure of God, We shall give him an ample reward
There is no good in much of their private gatherings and interactions! Except those gatherings involving aid, benefit or reconciliation (and similar beneficial activities). Whoever does this seeking the pleasure of Allah, We will give him a great reward.
There is no good in much of their secret talk, except in the case of those who enjoin sadaqa, or what is right, or putting things right between people. If anyone does that, seeking the pleasure of Allah, We will give him an immense reward.
There is no good in much of their secret talks, excepting him who enjoins charity or what is right or reconciliation between people, and whoever does that, seeking Allah’s pleasure, soon We shall give him a great reward
No good is there in most of their secret counsels except for him who exhorts to a deed of charity, or kind equitable dealings and honest affairs, or setting things right between people. Whoever does that seeking God’s good pleasure, We will grant to him a tremendous reward
There is no good in many of their secret conferences. But (good lies only in the secret deliberations of) those who enjoin charity, equitable dealings or making peace between people. And whoso does that, seeking the pleasure of Allah, We shall soon bestow a great reward on him
No good is there in much of their conspiring, except for him who bids to freewill offering, or honour, or setting things right between the people. Whoso does that, seeking God's good pleasure, We shall surely give him a mighty wage
There is no good in most of their private talks, except anyone who instructs to charity or doing what is right or improving among people. And whoever does that looking for God’s pleasure, then We will give him a great reward.
When a person murmurs in somebody’s ear [or a secret gathering is called for], usually nothing good comes out of it; except when he invites the person to righteousness, engagement in charity or making peace among the people. I (God) will give a great reward to the one who does so to please His Lord
In most of their secret talks, there is no good. But if one exhorts to a deed of charity or justice, or conciliation between people, secrecy is permissible. To him who does this, seeking the blessings of God, We will soon give a reward of the highest value
There is no good in much of their private conversations, except for one who commands to (even a single) donation or to what is fair or to reconciliation between people. And whoever does that, seeking Allah’s pleasure, then We will bring him a great reward.
There is no good in most of what they talk in private; save in his who bids almsgiving, or kindness, or reconciliation between men; and whoso does this, craving the good pleasure of God, we will give to him a mighty hire
Most of their discussions do not contain any good, except of the one who enjoins charity or goodness or peace-making among people; whoever does that to seek the pleasure of Allah - We shall soon give him a great reward
There is no good in much of their secret counsels except one who commands to charity or to kindness or to reconciliation between the people and whoever does that for the pursuit of Allah’s good pleasure, We will in time give him a reward most magnificent.
There is no good in the multitude of their private discourses, unless in the discourse of him who recommendeth alms, or that which is right, or agreement amongst men: Whoever doth this out of a desire to please God, We will surely give him a great reward
There is no good in much of their secret conferences; save in his who bids almsgiving, or kindness, or reconciliation between men; and whoever does this, craving the good pleasure of Allah, we will give to him a mighty reward
There is no good in much of their confiding, except for he who bids to charity, honor, or reforms between people. Whosoever does that for the sake of the pleasure of Allah, We shall give him a great wage
In most of their secret talk is nothing good; but only in his who enjoineth almsgiving, or that which is right, or concord among men. Whoso doth this, out of desire to please God, we will give him at the last a great reward
There is no good in most of their secret talk, except (in) him who ordered Sadaqa or Ma’ruf or Islah (correction and reformation) amongst men. And whoever does this seehead of state agreements of Allah — then very soon We shall award him a great reward
No good is there in most of their conspiring secretly, but for him who commanded charity or one who is honorable or makes things right between humanity. And whoever accomplishes that—looking for the goodwill of God—then, We will give him a sublime compensation.
No good is achieved in most of their secret counsels. An exception is for the purpose of planning an act or charity or kindness or reconciling people. Whoever does such as this is seeking Allah’s pleasure. Soon We will give him/her a big reward.
There is no virtue in most of the secret counsels of the people; it is, however, good if one secretly enjoins charity, kindness, and reconciliation among people; the one who does this to please Allah, will soon be given a mighty reward
Most of their secret conferrings are devoid of good, unless one secretly enjoins in charity, good deeds, and setting the affairs of men right. We shall grant who ever does that seeking to please Allah a great reward
There is no good in most of their secret counsels except (in) him who enjoins charity or goodness or reconciliation between people. And whoever does this, seeking Allah’s pleasure, We shall give him a mighty reward
In most of their secret talks there is no good except (in his) who enjoins charity or recognised (good) or reconciliation between people, and whoever does that seeking the pleasure of Allah, We will give him a great reward.
No good in most of their secret talks except for one that would lead to an act of charity, propriety or reconciliation between people. And whoever does this for Allah's pleasure, We will give him a great reward
There is no good in most of their secret consultations except (the counsel) of the person who enjoins charity or piety or peace-making amongst people. And whoever does this, seeking Allah’s pleasure, We shall soon bless him with a mighty reward
There is no good in most of what they desire, except whoever orders a charity or kindness or reconciliation between the people. And whoever does this seeking God's favour, We will give him a great reward
There is no good in most of what they privately confer, except whoever orders a charity or kindness or reconciliation between the people. And whoever does this seeking the grace of God, We will give him a great recompense.
There is no good in most of what they privately confer, except whoever orders a charity or kindness or reconciliation between the people. And whoever does this seeking the grace of God, We will give him a great recompense.
(There is) no goodness in much from their confidential talk/secret conversation, except who ordered/commanded with charity or kindness or reconciliation between the people, and who does that asking/desiring God's satisfactions, so We will give him a great reward
NO GOOD comes, as a rule, out of secret confabulations - saving such as are devoted to enjoining charity, or equitable dealings, or setting things to rights between people: and unto him who does this out of a longing for God's goodly acceptance We shall in time grant a mighty reward
No charity (i.e. benefit) is there in much of their private conferences, except for him who commands donation (i.e. enjoins "people" to donate), or beneficence, or righteousness (Or: conciliation and reform) among mankind. And whoever performs that seeking the gracious satisfaction of Allah, then We will eventually bring him a magnificent reward
There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward
There is nothing good in much of their secret talks except for that which is for charity, justice, or for reconciliation among people to seek thereby the pleasure of God for which We will give a great reward
There is no good in most of their whisperings, unless one bids charity or a fair action, or reconciliation between people. The one who does this, to seek Allah‘s pleasure, We shall give him a great reward
There is no good in most of their private consultations except in him who enjoins almsgiving or kindness or reconciliation between people. Whoever does this, seeking the good pleasure of Allâh, We will give him a mighty reward.
Most of the secret counsels contain nothing good or wholesome, unless it is for (the purpose of) encouraging charity and righteous deeds, or for affecting peace and reconciliation among people. If someone does that, seeking the pleasure of Allah, then We will soon grant him an enormous reward
There is no good in most of their secret talks except (in his) who enjoins voluntary almsgiving, kindness or reconciliation between people. Whoever does this, seeking the good pleasure of Allâh, We shall give him a mighty reward.
There is nothing useful nor reliable for a purpose or efficient in a function in much of their secret counsel and in the thoughts they convey reciprocally in talk uttered below their breath unless it be in accord with wisdom and piety that it enjoins benevolence, equity and the inducement to peace among people and the principles of justice. And he whose lines of character are broad and clear as to feature willingness to comply with divine principles for the sake of piety shall be a recipient of Allah's grace; We will requite him with a great reward
There’s very little good in most of their secret meetings, except when they enjoin acts of charity or do common good or reconcile between people. Whoever does these things seeking Allah’s pleasure, We will give them a great reward
There is no good in most of their secret talks—except those encouraging charity, kindness, or reconciliation between people. And whoever does this seeking Allah’s pleasure, We will grant them a great reward.
There is no good in many of their secret meetings except for him who commands charity or good conduct or peace-making between people, and whoever does that seeking the contentment of Allah, He will soon give him an immense reward.
There is no virtue in much of their counsel: only in his who enjoins charity, kindness, or peace among people. He that does this seeking to please God, on him We shall bestow a rich recompense
There is nothing good about their private conferences, except for those who advocate charity, or righteous works, or making peace among the people. Anyone who does this, in response to GOD's teachings, we will grant him a great recompense.
Nothing good comes from their secretive discussion, except for when they are encouraging charity, or good or reconciliation between people. To anyone who does this out of a longing for God's pleasure, We will give a great reward.
Nothing good comes from their secretive discussion, except for when they are encouraging charity or good or reconciliation between people. To anyone who does this out of a longing for God’s pleasure, We will give a great reward.
There is no goodness in much among their secret consultations except for who commands with alms, or a well-known act, or a reconciliation between the people. And whoever does that, seeking Allah’s satisfaction, so We will give him a great wage.
There is no good in most of their secret conferences, except for him who enjoins charity or goodness or reconciliation between peopl; and whoever does this, seeking Allah's pleasure, We will give him a great reward
No good comes out of much of their secret talks; except for one who enjoins charity, or justice, or setting things right between people. To him who does this out of a longing for God's goodly acceptance We shall in time grant a rich reward.
There is no good in much of their secret conferences. Most meetings that take place behind closed doors are detrimental to humanity. However, whoever arranges meetings that discuss matters of social welfare, economic equity, human resource development, just legislation and reconciliation of conflicts seeking Allah's Approval, We shall bestow upon him / her a great Reward
There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We will give him a mighty reward
There is no good in many of their conferences except the conferences of such as enjoin charity, or goodness or the making of peace among men. And whoso does that, seeking the pleasure of ALLAH, WE shall soon bestow on him a great reward
There is no good in most of their secret converse, save for him who enjoins charity or kindness or reconciliation between men. And whosoever does that, seeking God’s Good Pleasure, We shall grant him a great reward
There is no good in most of their secret talks: Except if one thinks of a deed of charity, or of justice, or of bringing men together: To (the person) who does this for the good pleasure of Allah, We shall soon give him a reward of the highest (value)
No good comes from much of their private conversations, except those who enjoy charity, kindness, or reconciliation among people. Whosoever does this seeking God’s approval, We will grant him a great reward.
There is no good in much of their private counsels, except for him who advocates charity, or kindness, or reconciliation between people. Whoever does that, seeking God's approval, We will give him a great compensation
There is no good in most of their private conferences. except those who enjoin charity or justice or reconciliation among people: and whoever does that, seeking the pleasure of God, will be given a great reward.
No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward
There is no good in most of their secret discourse; except for him who bids charity, or kindness, or reconciliation between mankind; and whoever does this, seeking the pleasure of God, then soon We will give him a great reward.
In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of God, We shall soon give a reward of the highest (value)
In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value)
وَمَن یُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَیَّنَ لَهُ ٱلۡهُدَىٰ وَیَتَّبِعۡ غَیۡرَ سَبِیلِ ٱلۡمُؤۡمِنِینَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصۡلِهِۦ جَهَنَّمَۖ وَسَاۤءَتۡ مَصِیرًا ١١٥
if anyone opposes the Messenger, after guidance has been made clear to him, and follows a path other than that of the believers, We shall leave him on his chosen path- We shall burn him in Hell, an evil destination
Whoever opposes the Messenger (Muhammad) after what has become clear, and follows the guidance other than the way of the believers, We shall keep him to where he has chosen; burn him in hell - what an evil destination.
And whosoever opposeth the apostle after the truth hath become manifest unto him, and followeth other way than that of the believers, We shall let him follow that to which he hath turned, and shall roast him in Hell - an evil retreat
And he who opposes the Prophet even after the way has become clear to him, and follows a path other than the way of believers, We shall lead him to what he has chosen for himself, and shall take him to Hell: How evil a journey's end
Whoever opposes the Rasul after the reality becomes clearly evident; We will abandon him in his path and lead him to hell in the end! What a wretched destination that is!
But if anyone opposes the Messenger after the guidance has become clear to him, and follows other than the path of the muminun, We will hand him over to whatever he has turned to, and We will roast him in Hell. What an evil destination!
But whoever defies the Apostle, after the guidance has become manifest to him, and follows a way other than that of the faithful, We shall abandon him to his devices and We shall make him enter hell, and it is an evil destination
While whoever cuts himself off from the Messenger after the guidance (to what is truest and best in thought, belief, and conduct) has become clear to him, and follows a way other than that of the believers (for whom it is impossible to agree unanimously on a way that leads to error), We leave him (to himself) on the way he has turned to, and land him in Hell to roast there: how evil a destination to arrive at
And as to him who opposes the Messenger in a hostile manner after true guidance has become clear to him, and follows a way other than that of the believers, We will let him pursue the way which he is (himself) pursuing, and shall cast him into Gehenna, and an evil destination it is
But whoso makes a breach with the Messenger after the guidance has become clear to him and follows a way other than the believers', him We shall turn over to what he has turned to and We shall roast him in Gehenna - an evil homecoming
Anyone who opposes the messenger after the guidance became clear to him and follows other than the believers’ way, then We will turn him to what he turned to and We will make him enter (and burn in) hell, and it is a bad destination.
If someone realizes the truth and then opposes the Prophet and adopts a way different from that of the believers, I (God) will push him in that wrong way chosen by him so that he ends up in the Hell; what a terrible place to end up in
If anyone contends with the messenger, even after guidance has been plainly conveyed to him, and follows a path other than that becoming to believers, We will leave him on the path he has chosen which will end in hell, what a terrible destination
But whoever opposes the Messenger after guidance has become evident to him and follows other than the way of the believers, We will turn him towards what he has turned to and roast him in Hell—and what an evil destiny!
But he who severs himself from the prophet after that we have made manifest to him the guidance, and follows other than the way of the believers, we will turn our backs on him as he hath turned his back; and we will make him reach hell, and a bad journey shall it be
And whoever opposes the Noble Messenger after the right path has been made clear to him, and follows a way other than that of the Muslims, We shall leave him as he is, and put him in hell; and what a wretched place to return
But whoever rises against the messenger after that the guidance has become evident to him and follow other than the way of the believers, We will make him commit himself unto that which he has committed himself and then We will make him burn in the hellfire and what a woeful place of ending.
But whoso separateth himself from the apostle, after true direction hath been manifested unto him, and followeth any other way, than that of the true believers, we will cause him to obtain that to which he is inclined, and will cast him to be burned in hell; and an unhappy journey shall it be thither
But he who severs himself from the prophet after the guidance has been made manifest to him, and follows other than the way of the believers, We will turn on him as he hath turned (appointing for him the path to which he himself has turned); and we will
But whosoever opposes the Messenger after guidance has been made clear to him and follows a path other than that of the believers, We shall let him follow what he has turned to and We shall roast him in Gehenna (Hell) an evil arrival
But whoso shall sever himself from the prophet after that "the guidance" hath been manifested to him, and shall follow any other path than that of the faithful, we will turn our back on him as he hath turned his back on us, and we will cast him into Hell; - an evil journey thither
And whoever contradicts and doubts the Messenger, after what is explained to him (from) the Guidance, and follows and adopts (something) other than the Believers’ Way, We shall attach him (to) what he inclined and We shall cast him into Hell — and it became bad as a resting place
And whoever makes a breach with the Messenger after the guidance became clear to him and follows a way other than that of the ones who believe, We will turn him away from what he turns to and We will scorch him in hell. How evil a Homecoming!
Someone might argue with the messenger after ample guidance has been conveyed to him/her and follow a path other than the believers’ path. We shall leave him/her in what he/she has chosen and will allow him/her to suffer in Hell. What a dreadful destination!
Anyone who is hostile to the Messenger after guidance has been plainly conveyed to him and follows a path other than that of the believers, We shall leave him in the path he has chosen and cast him into Hell, which is an evil refuge
As for him who sets himself against the Messenger and follows a path other than that of the believers even after true guidance had become clear to him, We will let him go to the way he has turned to, and We will cast him into Hell - an evil destination
And whoever acts hostilely to the Messenger after guidance has become manifest to him and follows others than the way of the believers, We turn him to that to which he (himself) turns and make him enter hell; and it is an evil resort
And whoever opposes the messenger after the guidance having been made clear to him and he follows the way other than that of the believers, We will turn him to that which he (himself) has turned to, and We will make him enter hell and that is an evil destination.
And whoever opposes the Messenger after what guidance has come clearly to him and follows a way other than that of the believers, We will keep him turned to what he himself has turned to and make him burn in hell. And it is an evil destination
But whoever opposes the Messenger (blessings and peace be upon him) after the path of guidance has become clear to him, and follows the path other than that of the believers, We shall keep him in the same (state of disorientation) he has (himself) turned to, and shall (eventually) cast him into Hell and that is an evil dwelling
And whoever is hostile to the messenger after the guidance has been made clear to him, and he follows other than the path of the believers; We will grant him what he has sought and deliver him to Hell; what a miserable destination
And whoever is hostile to the messenger after the guidance has been clarified to him, and he follows other than the path of the believers; We will grant him what he has sought and deliver him to Hell; what a miserable destination.
And whoever is hostile to the messenger after the guidance has been clarified to him, and he follows other than the path of the believers; We will grant him what he has sought and deliver him to Hell; what a miserable destination.
And who defies/makes animosity with the messenger from after the guidance was clarified to him and he follows other than the believers' way/path, We enable him what he followed , and We roast/make him suffer Hell, and it was a bad end/destination
But as for him who, after guidance has been vouchsafed to him, cuts himself off from the Apostle and follows a path other than that of the believers - him shall We leave unto that which he himself has chosen, and shall cause him to endure hell: and how evil a journey’s end
And whoever constantly opposes the Messenger, even after the guidance has become evident to him, and closely follows (a way) other than the believers'way, We turn him away to whatever (patron) he turns away to, and We roast him at Hell; and what an odious Destiny
And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer's way, We appoint for him that unto which he himself hath turned, and expose him unto hell - a hapless journey's end
Whoever gives the Messenger a hard time, even after having received clear guidance, and follows a path other than that of the believers, will be left alone. We will cast him into hell, a terrible destination
Whoever breaks away with the Messenger after the right path has become clear to him, and follows what is not the way of the believers, We shall let him have what he chose, and We shall admit him to Jahannam, which is an evil place to return
Whoever opposes the ‘Messenger’ after the spiritual insight has been manifested to him, and follows others than the way of the ‘Monotheistic Believers’, We will let him pursue the way he is pursuing. Thus, we will cast him into the ‘Gehenna’ - what a dreadful shelter!
After the guidance has been revealed and explained, if anyone parts his way with the messenger and follows a path different from that of the believers, then We will divert him along his (chosen) path. We will hurl him in the hell (in the hereafter). What a despicable destination
And whoever opposes the Messenger after the Knowledge of Truth has been distinctly conveyed to him, and willfully follows a path other than that of those who Live by Faith, We will let him pursue the path he has chosen for himself, and cast him into the Gehenna - what a dreadful shelter!
And he who contends with the Messenger with opposing arguments after he has clearly sensed the spirit of truth guiding into all truth and follows a path other than that followed by those whose hearts have been touched with the divine hand and Providence their guide shall be a great loser. We will confirm him in the horrid purpose he has chosen for himself and will confix him to a dreadful conflagration. And evil indeed is the intended end
Whoever opposes the Messenger after the guidance has been made clear to him and follows a path other than that of the believers, We will let him continue down his chosen path, until We burn him in Hell. What an evil destination
And whoever defies the Messenger after guidance has become clear to them and follows a path other than that of the believers, We will let them pursue what they have chosen, then burn them in Hell—what an evil end!
And whoever breaks away from the messenger after the guidance has become clear to him and follows a way other than that of the believers, We turn him to where he wants to turn and make him enter hell, a bad destination.
He that defies the Apostle after guidance has been revealed to him, and follows a path other than that of the faithful, shall be given by Us what he has chosen. We will burn him in the fire of Hell: a wretched fate
As for him who opposes the messenger, after the guidance has been pointed out to him, and follows other than the believers' way, we will direct him in the direction he has chosen, and commit him to Hell; what a miserable destiny!
Whoever deviates, after guidance has been clearly given to him, contentiously opposes the Messenger and follows a path other than that of the believers, We will leave him on his chosen path and let him burn in Hell, an evil destination.
Whoever deviates, after guidance has been clearly given to him, contentiously opposes the Messenger and follows a path other than that of the believers. We will leave him on his chosen path and let him burn in Hell, an evil destination.
And whoever opposes the Messenger, after the guidance was demonstrated to him, and follows other than the believers' pathway, and We will sponsor him what he has sponsored, and We will flame him in Gohanam (Hell) and a bad destiny!
And whoever opposes the Messenger after the guidance has become manifest to him, and follows other than the way of the believers him We shall turn over to what he has turned to, and We shall expose him to Hell, and an evil destination it is!
But as for him who, after guidance has been plainly conveyed to him, puts himself in contention with God's Messenger and follows a path other than that of the believers — him shall We leave to that which he himself has chosen, and shall cause him to endure hell. How evil a journey's end.
One who opposes the Messenger, dissents and treads contrary to the way of the believers, after the Guidance has been made plain to him, We shall let him continue in his chosen direction, and expose him to Hell, a miserable destination
And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort
And whoso opposes the Messenger after guidance has become manifest to him, and follows a way other than that of the believers, WE shall let him pursue the way he is pursuing and shall cast him into Hell, and an evil destination it is
But whosoever opposes the Messenger, after guidance has been made clear to him, and follows a way other than that of the believers, We shall leave him on [the path] he has taken, and We shall cause him to burn in Hell—what an evil journey’s end
If anyone opposes (and contradicts) the Messenger (Muhammad) after guidance has been plainly given to him, and follows a path that is different from the one for the men of Faith, We shall leave him in the path he has chosen and put him in Hell, what an evil refuge
Whoever opposes the Messenger, after the guidance has been made clear to him, and follows a path other than that of the believers, We will leave him in the direction he has chosen and consign him to Hell—a dreadful destination.
Whoever makes a breach with the Messenger, after the guidance has become clear to him, and follows other than the path of the believers, We will direct him in the direction he has chosen, and commit him to Hell—what a terrible destination
Not available
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination
And whoever splits from the messenger after guidance has become clear to him and follows other than the way of the believers, We will turn him to what he turned away to; and We will broil him in Hell, and it is evil a destination.
If anyone contends with the Apostle even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge
If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge
18
Idolatry condemned
إِنَّ ٱللَّهَ لَا یَغۡفِرُ أَن یُشۡرَكَ بِهِۦ وَیَغۡفِرُ مَا دُونَ ذَ ٰلِكَ لِمَن یَشَاۤءُۚ وَمَن یُشۡرِكۡ بِٱللَّهِ فَقَدۡ ضَلَّ ضَلَـٰلَۢا بَعِیدًا ١١٦
God does not forgive the worship of others beside Him- though He does forgive whoever He will for lesser sins- for whoever does this has gone far, far astray
Surely! Allah will never forgive the one who associates with Him. But other than that, He forgives whom He wills. Whoever associates others with Allah, has indeed misled misleading far away.
Verily Allah shall not forgive that aught be associated with Him, and He will forgive all else unto whomsoever He liketh; and whosoever associateth ought with Allah, hath surely strayed away a far straying
God does not forgive that compeers be ascribed to Him, and absolves all else whatsoever He will. And he who associates compeers with God has indeed wandered far astray
Allah will definitely not forgive shirq (duality) in regards to Him! But He forgives lesser faults other than this (offences lower than duality), for whom He wills... And whoever commits shirq (duality; assumes a separate existence independent of Him) to Allah (B’illahi), the creator of the entire existence with His Names, he has surely fallen into a corrupt belief far astray (from the reality)!
Allah does not forgive anything being associated with Him but He forgives whoever He wills for anything other than that. Anyone who associates something with Allah has gone very far astray.
Indeed Allah does not forgive that any partner should be ascribed to Him, but He forgives anything besides that to whomever He wishes. And whoever ascribes partners to Allah has certainly strayed into far error
Indeed God does not forgive that partners be associated with Him; less than that He forgives to whomever He wills (whomever He has guided to repentance and righteousness as a result of his choosing repentance and righteousness by his free will). Whoever associates partners with God has indeed strayed far away (from the Straight Path)
Allah does not forgive (without repentance on the part of the sinner) that a partner be associated with Him though He forgives everything short of that to whomsoever He will. And he who associates a partner with Allah has strayed, indeed, a far off straying
God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has gone astray into far error
God does not forgive associating (partners) with Him, and forgives other than that for anyone He wants. Anyone who associates (partners) with God then he has lost (the way), a far away losing.
The only unforgivable sin is believing in more than one God. God [at His discretion] may forgive any other sin. Anyone who idolizes beside God, has gone far into the darkness
God does not forgive the harmful deed of joining other gods with Him, but He forgives whom He pleases, sins other than this. One who joins other gods with God has strayed far away
Indeed, Allah does not forgive associating (any partners) with Him, yet He forgives anything less than that for whomever He wills. And whoever associates (others) with Allah, then he has surely strayed into extreme misguidance.
Verily, God forgives not associating aught with Him, but He pardons anything short of that, to whomsoever He will; but whoso associates aught with God, he hath erred a wide error
Allah does not forgive (the greatest sin) that partners be ascribed with Him - and He forgives all that is below (lesser sins) it, to whomever He wills; and whoever ascribes partners with Allah has indeed wandered far astray
Truly Allah does not forgive that anyone ascribes a partner to Him but He forgives anything besides that for whom He pleases and whoever ascribes partners to Allah, he indeed has gone far astray.
Verily God will not pardon the giving Him a companion, but He will pardon any crime besides that, unto whom He pleaseth: And he who giveth a companion unto God, is surely led aside into a wide mistake
Verily, Allah forgives not associating anything with Him, but He pardons anything short of that, to whomsoever He will; but whoever associates aught with Allah, he hath strayed far into error
Allah does not forgive (the sin of inventing an) association with Him, but He forgives other sins to whomsoever He will. Whosoever associates with Allah has gone astray in far error
God truly will not forgive the joining other gods with Himself. Other sins He will forgive to whom He will: but he who joineth gods with God, hath erred with far-gone error
Verily, Allah does not forgive that partnership should be assigned to Him; while He forgives, whatever is besides this for whom He thinks proper. And whoever sets up partners in authority with Allah — then certainly (such a one) has strayed to an extreme straying
Truly, God forgives not to ascribe partners with Him. And He forgives other than that whomever He wills. And whoever ascribes partners with God, then, surely, went astray, a wandering far astray.
Allah does not forgive joining other gods with Him. He forgives whom He pleases of any other sins. One who joins other gods with Allah has strayed too far [to be forgiven, unless he/she repents and amends].
Surely Allah will never forgive the one who commits the sin of shirk and may forgive anyone else if He so pleases. One who commits shirk has indeed gone far away from the Right Way
Truly it is only associating others with Allah in His divinity that Allah does not forgive, and forgives anything besides that to whomsoever He wills. Whoever associates others with Allah in His divinity has indeed strayed far away
Surely Allah forgives not setting up partners with Him, and He forgives all besides this to whom He pleases. And whoever sets up a partner with Allah, he indeed goes far astray
Allah certainly does not forgive associating of partners with Him and He protectively forgives (any sin) other than that, to whom He wills; and one who associates partners with Allah has indeed erred, going far astray.
Indeed, Allah forgives not that partners are set up for Him, and He forgives, whom He wills, any sin besides. And he, who sets up partners to Allah, has indeed strayed far off
Assuredly, Allah does not forgive (the sin of) setting up any partner with Him, but He forgives any (sin) lesser than that whom He wills. And the one who associates anything with Allah as His partner has surely strayed far off
God does not forgive to have partners set up with Him, but He forgives other than that for whom He pleases. Whoever sets-up partners with God has indeed strayed a far straying
God does not forgive that partners be set up with Him, and He forgives other than that for whom He pleases. Whoever sets up partners with God has indeed strayed a far straying.
God does not forgive that partners be set up with Him, and He forgives other than that for whom He pleases. Whoever sets up partners with God has indeed strayed a far straying.
That God does not forgive that He be made a partner with Him, and He forgives what (is) other than that to whom He wants/wills, and who shares/makes partners with God, so he had misguided a distant misguidance
VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for those who ascribe divinity to aught beside God have indeed gone far astray
Surely Allah does not forgive that (anything be) with Him associated; and (anything) whatever, apart from that, He forgives to whomever He decides. And whoever associates (anything) with Allah, then he has readily erred into far error
Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray
God will not forgive the sin of considering something equal to Him, but He may forgive the other sins of whomever He wants. One who considers anything equal to God has certainly gone far away from the right path
Surely, Allah does not forgive that a partner is ascribed to Him, and forgives anything short of that for whomsoever He wills. Whoever ascribes a partner to Allah has indeed gone far astray
Indeed, Allâh forgives not that partners should be set up with him. Therefore. He forgives all besides that to whom He wills. Whoever sets up a partner with Allâh has strayed far away indeed.
Indeed, Allah does not (ever) forgive ´shirk´ _ (the sin of associating partners with Him) _ anything else He will forgive for whomever He wills. He, who commits ´shirk´ has in fact lost his way, and has gone far astray
Surely Allâh does not forgives setting up partners in worship with Him, but forgives all besides that to whom He wills. Verily whoever sets up a partner with Allâh has gone far away from the path of truth.
Never shall, Allah forgive the impious irreverence of incorporating with Him other deities, but He forgives all else to whom He will. And he who incorporates with Allah other deities shall have lost himself in the maze of error
Allah will not forgive idolatry, but He forgives whatever is less than that to whomever He pleases. Whoever associates anything with Allah has wandered far, far astray
Surely Allah does not forgive associating ˹others˺ with Him ˹in worship˺, but forgives anything else of whoever He wills. Indeed, whoever associates ˹others˺ with Allah has clearly gone far astray.
Allah does not forgive that anything should be associated with Him and forgives anything else to whom He wants, and who associates anything with Allah has gone far astray.
God will not forgive the worship of other deities besides Him. But He will forgive whom He will all other sins. He that serves other deities besides God has strayed far into error
GOD does not forgive idol worship (if maintained until death), and He forgives lesser offenses for whomever He wills. Anyone who idolizes any idol beside GOD has strayed far astray.
God does not forgive the association of partners with Him, although He forgives any lesser sin of whomever He wills. Those people who worship deities besides Him have gone far, far astray.
God does not forgive the association of partners with Him, although He forgives any lesser sin of whomever He wills. Those people who worship deities besides Him have gone far, far astray.
Surely Allah will not forgive to associate with Him; and He will forgive anything lesser than that, for whomever He wills. And whoever associates with Allah, so he has strayed, farthest astray.
Verily Allah does not forgive that (anything) be associated with Him, but He forgeves less than that to whom He pleases; and whoever associates anything with Allah, has gone astray into far error
For a certainty, God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever He wills. He who associates partners with God has indeed gone far astray.
Allah will not forgive SHIRK (choosing authorities besides Him) though He may forgive other transgressions according to His Law of forgiveness. Whoever commits SHIRK, has wandered far astray (4:48)
Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error
ALLAH shall not forgive that anything be associated with HIM as partner, but HE will forgive what is short of that to whomsoever HE pleases. And whoso associates anything with ALLAH has indeed strayed far away
Truly God forgives not that any partner be ascribed unto Him, but He forgives what is less than that for whomsoever He will. Whosoever ascribes partners unto God has surely gone far astray
Verily, Allah does not forgive (the sin of) joining other gods with Him; But He forgives (those) Whom He pleases sins other than this (sin): The one who joins other gods with Allah, has strayed far, far away (from the Right)
God doesn’t forgive the association of partners with Him, but He forgives anything less than that to whomever He wills. Whoever associates partners with God has strayed far off course.
God will not forgive that partners be associated with Him; but will forgive anything less than that, to whomever He wills. Anyone who ascribes partners to God has strayed into far error
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Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray
Indeed, God does not forgive associating partners with Him, and He forgives what is besides that to whom He wills; and whoever associates partners with God, then surely he has erred a far error.
God forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with God, Hath strayed far, far away (from the right)
Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right)
إِن یَدۡعُونَ مِن دُونِهِۦۤ إِلَّاۤ إِنَـٰثࣰا وَإِن یَدۡعُونَ إِلَّا شَیۡطَـٰنࣰا مَّرِیدࣰا ١١٧
In His place the idolaters invoke only females, and Satan, the rebe
They (Pagan Arabs worship others than Allah) don’t invoke besides Him but female deities, and they don’t invoke but rebellious Satan.
They invoke beside Him but females, and they invoke not but a Satan rebellious
In His place they invoke only females (the pagan deities); and instead of Him they invoke Satan the obstinate rebe
Those who turn to things other than Allah turn only to lifeless female deities in His stead, and hence they turn to none but the persistent malicious Satan (ego)!
What they call on apart from Him are female idols. What they call on is an arrogant shaytan
They invoke none but females besides Him, and invoke none but a froward Satan
In His stead, they invoke female deities – (in so doing) they in fact invoke none but a haughty, rebellious Satan
Whatever they (- the polytheists) call on besides Him are none but lifeless objects (and false deities). Infact, they call on none but satan, the rebellious
In stead of Him, they pray not except to female beings; they pray not except to a rebel Satan accursed by God
They only call upon females (goddesses) instead of Him, and they only call upon the rebellious Satan.
Those who worship goddesses, are indeed worshipping Satan; the rebellious one who is cursed by God
The pagans, leaving Him, call upon female deities, and they call upon Satan, the persistent rebel
They call upon, instead of Him, only females. (In fact) they call upon nothing but a defiant Satan—
Verily, they call not beside Him on aught save females; and they do not call on aught save a rebellious devil
The polytheists do not worship Allah, except some females; and they do not worship anyone except the rebellious Satan
They are calling besides Him none other than females and they are calling none other than Satan the recalcitrant.
The infidels invoke beside Him only female deities; and only invoke rebellious Satan
Verily, they (Pagans) call on females deities instead of Him; but they call only on Satan, the rebellious
Instead of Him they supplicate to none but females, and indeed they supplicate to none except the rebellious satan
They call, beside Him, upon mere goddesses! they invoke a rebel Satan
These (polytheists) do not invoke beside Him but females (regarding them deities) and do not invoke but Satan, the rebellious
They call to other than Him none but female gods and they call to but the rebellious Satan.
(The idolaters) abandon Him and call upon goddesses. They even call upon Satan, the relentless rebel.
The pagans call upon female deities beside Him; by doing so they call nothing but the rebellious Sata
Rather than call upon Him, they call upon goddesses, and call upon a rebellious Sata
Besides Him they call on nothing but female divinities and they call on nothing but a rebellious devil
They do not pray to (anyone) besides Him except to female (names) and they do not pray to (anyone) except to the devil a rebel,
They invoke none but women instead of Him. And they invoke none but a rebellious Satan
These (polytheists) merely worship the feminine objects apart from Allah, and they worship only Satan, the rebel
They are only calling on females beside God. Indeed, they are only calling on a persistent devil
They are calling on females besides Him. Indeed, they are only calling on a persistent devil.
They are calling on females besides Him. Indeed, they are only calling on a persistent devil.
That they call from other than Him except females, and that they call except a rebellious/evil devil
In His stead, they invoke only lifeless symbols - thus invoking none but a rebellious Sata
Decidedly they invoke (nothing) apart from Him except females; and decidedly they invoke (nothing) except a steadfastly insurgent Shaytan (An all-vicious one, i.e., satan)
They invoke in His stead only females; they pray to none else than Satan, a rebe
They (the pagans) only worship idols and Satan, the persistent rebel
They invoke none, besides Him, but feminine objects; and they invoke none but Satan, the rebe
The ‘Polytheists’ implore and pray to nothing but female deities besides Him (Allâh). Actually, they implore and pray to nothing but a rebellious devil.
That which they invoke instead of Him, are (just some) false female idols. In fact, they do not call anyone but Shaitan, the wretched rebel against Allah
The Polytheists implore and pray to nothing but female deities besides Allâh. Actually, they implore and pray to none but rebellious devil,
They simply pay reverence and veneration to idols designated by female appellations -goddesses- and invoke them besides Allah. It is a visible manifestation of Al-Shaytan and an attribute they wear chiefly by his instrumentality. In fact they invoke and reverence none but the Devil who is evil personified
What they call on apart from Him are nothing but fabricated goddesses and ultimately what they call on is only a rebellious demon
Instead of Allah, they only invoke female gods and they ˹actually˺ invoke none but a rebellious Satan—
They call only unto idols instead of Him and they call only unto a rebellious devil.
Rather than to Him, they pray but to females: they pray but to a rebellious Satan
They even worship female gods besides Him; as a matter of fact, they only worship a rebellious devil.
In His place the idolaters invoke only idols with female names, thus invoking the rebellious Satan
In His place, the idolaters invoke only idols with female names, thus invoking the rebellious Satan
Surely, they are not calling without Him except females. And surely, they are calling none except a rebellious Satan.
They (the pagans) invoke in His stead but female things (the Idols) , and they invoke none but Satan, the persistent rebel.
In His stead, they invoke only lifeless symbols — thus invoking none but a rebellious Satan,
(Think how this attitude downgrades the human "Self".) Some of them stoop so low that they make seductive statues of females and worship them! In fact, they worship Satan, their selfish desire that rebels against the Divine Values
They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Shaitan
They invoke besides HIM none but lifeless objects, and they invoke none but Satan the rebellious
They call upon only females in His stead; they call upon none but a defiant Satan
(The pagans), leaving Him (Allah), seek out female goddesses: And they only seek out only Satan, the persistent rebel
They invoke, in His stead, only female deities. They invoke none other than a defiant devil.
They invoke in His stead only females. In fact, they invoke none but a rebellious devil
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They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan
They do not call besides Him on anything but females; and they do not call on anything except a rebellious devil
(The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel
(The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel
لَّعَنَهُ ٱللَّهُۘ وَقَالَ لَأَتَّخِذَنَّ مِنۡ عِبَادِكَ نَصِیبࣰا مَّفۡرُوضࣰا ١١٨
God rejected, who said, ‘I will certainly take my due share of Your servants
Allah cursed Satan, who said: “I will take an appointed portion of your (Your) servants.
Allah hath accursed him. And he said: surely shall take of Thine bondmen a portion allotted
Who was condemned by God and who said: "I shall take from Thy creatures my determinate share
Allah has cursed (Iblis)... For Iblis had said, “I will surely take from among Your servants a significant portion”...
whom Allah has cursed. He said, ´I will take a certain fixed proportion of Your slaves.
whom Allah has cursed, and who said, ‘I will surely take of Your servants a settled share
One who is accursed by God (excluded from His mercy). Once he said: "Of Your servants I will surely take a share to be assigned to me (by their following me)
Whom Allah has deprived of His blessings and who had said, `I will certainly take from Your servants an appointed portion
He said, 'Assuredly I will take unto myself a portion appointed of Thy servants
God cursed him (Satan), and he said: “I shall take an assigned portion of your servants,
In response to God’s turning His back to Satan, he made a business of his to lead a good portion of men to the darkness
God cursed him but he said, “I will take of Your servants a designated group
Allah has cursed him. And he said, “I will most surely take to myself a due share of Your servants.”
God curse him! for he said, 'I will take from thy servants a portion due to me
The one whom Allah has cursed; and the devil said, "I swear, I will certainly take an appointed portion of Your bondmen,"
Allah cursed him and he said, “I will surely take from Your slaves a share well determined
God cursed him; and he said, verily I will take of thy servants a part cut off from the rest
Allah cursed him. For he said, "I will take from Thy servants a portion due to me
whom Allah has cursed and he (satan) said: 'Indeed, I will take to myself an appointed portion of Your worshipers
On them is the malison of God. For he said, "A portion of thy servants will I surely take
Allah cursed him (i.e., removed His cover of Mercy) when he (Satan) said: “Surely, I shall take in grip, a presumed portion from Your Ibad
God cursed him.• And Satan said: Truly, I will take to myself of Thy servants, an apportioned share,
Allah condemned him, and (Satan) said, “I will take a certain portion of Your servants.
on whom Allah has laid His curse; and who has said: "I will take a good portion of Your servants and mislead them
upon whom Allah has laid His curse. He said (to Allah): ´I will take to myself an appointed portion of Your servant
Whom Allah has cursed. And he said: Certainly I will take of Thy servants an appointed portion
whom Allah has cursed and (who had) said, "I will definitely take an appointed portion from Your servants,
Allah has excommunicated him. And he had said, "I will take (influence) a certain number of Your devotees."
(Satan) on whom Allah has laid His curse and who said: ‘I will certainly take (for myself) an appointed portion of Your servants
God has cursed him; and he had said: "I will take from Your servants a sizeable portion."
God has cursed him; and he said: "I will take from Your servants a sizeable portion."
God has cursed him; and he said: "I will take from Your servants a sizeable portion."
God cursed him , and he (the devil) said: "I will take (E) from your worshippers/slaves a specified share."
whom God has rejected for having said, "Verily, of Thy servants I shall most certainly take my due share
Allah cursed him. And he said, "Indeed I will definitely take to myself of Your bondmen an ordained assignment
Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion
God condemned Satan when he said, "I will certainly take my revenge from Your servants
whom Allah has cursed. He (the Satan) said, .Surely I will take an appointed share from Your slaves
Allâh has cursed him. ‘Satan’ said: “Indeed, I will recruit a definite share of Your worshipers.
Allah cursed (Shaitan), and (in response) he said, "I will lure away a large number of Your servants (as my followers)."
Whom Allâh has cursed for having said: ‘Most surely I will take a certain fixed portion of Your servants.
Allah has cursed him and afflicted him with such evils as indicate divine wrath and a malignant fate. His insolence was such as to promise, Allah to incite a determinate number of His servants to evil
Allah has cursed him for saying: “I will take an allotted share of Your servants
cursed by Allah—who said, “I will surely take hold of a certain number of Your servants.
Allah cursed him and he said I will take an allocated share of Your servants.
God laid His curse on him, for he had said: ‘I shall entice a determined share of Your servants and lead them astray‘
GOD has condemned him, and he said, "I will surely recruit a definite share of Your worshipers.
whom God has rejected for having said, "I will certainly claim my due share of your servants,
whom God has rejected for having said, “I will certainly claim my due share of your servants,
Allah has cursed him. And he said, “I will take from your slaves an imposed share.”
Allah has cursed him (Satan) and he said, most certainly I will take of Your servants an appointed share
whom God has rejected, for he had said: “Of Your servants I shall indeed take my due share,
Allah has rejected Satan for saying, "Verily, of your servants I will take my due share." (A great many people follow their own Satans (45:23) and the clergy eats a portion from their wealth in the name of God; that is Satan's share (9:31), (9:34)
Allah has cursed him; and he said: Most certainly I will take of Thy servants an appointed portion
Whom ALLAH has cursed. He said, `I will assuredly take a fixed portion from THY servants
whom God has cursed, who said, “Assuredly I shall take of Thy servants an appointed share
Allah did curse him (Satan), and he said: "I will take from Your servants a portion marked off
God cursed him. He said, “I will take a portion of Your servants.”
God has cursed him. And he said, 'I will take to myself my due share of Your servants.'
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Whom Allah has cursed. For he had said, "I will surely take from among Your servants a specific portion
Whom God has cursed. And he said, 'I will surely take from your servants a portion due to me;
God did curse him, but he said: "I will take of Thy servants a portion Marked off
Allah did curse him, but he said: "I will take of Thy servants a portion Marked off
وَلَأُضِلَّنَّهُمۡ وَلَأُمَنِّیَنَّهُمۡ وَلَءَامُرَنَّهُمۡ فَلَیُبَتِّكُنَّ ءَاذَانَ ٱلۡأَنۡعَـٰمِ وَلَءَامُرَنَّهُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ ٱللَّهِۚ وَمَن یَتَّخِذِ ٱلشَّیۡطَـٰنَ وَلِیࣰّا مِّن دُونِ ٱللَّهِ فَقَدۡ خَسِرَ خُسۡرَانࣰا مُّبِینࣰا ١١٩
I will mislead them and incite vain desires in them; I will command them to slit the ears of cattle; I will command them to tamper with God’s creation.’ Whoever chooses Satan as a patron instead of God is utterly ruined
I will mislead them, I will arouse in them false desires, I will order them, and they will cut off ears of the cattle. I will order them and they will change the creation of Allah.” Whoever takes Satan as a guardian besides Allah, certainly has suffered a clear suffering.
And surely I will lead them and will fill them with vain desires, and I will command them so that they will slit the ears of the cattle, and I will command them so that they will alter the creation of Allah. And whosoever taketh Satan for a patron, instead of Allah, shall surely suffer a manifest loss
And mislead them and tempt them, and order them to slit the ears of animals; and order them to alter God's creation." He who holds Satan as friend in place of God will assuredly be damned to perdition
“And I will surely mislead them, and I will arouse in them (sinful, bodily, empty) desires, and I will command them so they slit the ears of cattle (as sacrifice), and I will command them so they will alter the creation of Allah.” And whoever deserts Allah and takes Satan (bodily temptations; ego) as master has certainly suffered a great loss.
I will lead them astray and fill them with false hopes. I will command them and they will cut off cattle´s ears. I will command them and they will change Allah´s creation.´ Anyone who takes Shaytan as his protector in place of Allah has clearly lost everything.
and I will lead them astray and give them [false] hopes, and prompt them to slit the ears of cattle, and I will prompt them to alter Allah’s creation.’ Whoever takes Satan as a guardian instead of Allah has certainly incurred a manifest loss
I will surely lead them astray and surely engross them in vain desires (superstitious fancies and false conceptions); and I will surely command them, and they will surely slit the ears of cattle (to mark them out as meant for their idols and as forbidden to themselves to eat, thus making a lawful thing unlawful); and also I will surely command them and they will surely alter God’s creation." Whoever takes Satan for a confidant and guardian instead of God has indeed suffered a manifest loss
`And certainly, I will lead them astray and assuredly I will arouse vain desires in them, and I will incite them (to polytheistic practices) and they will slit the ears of cattle (as a mark of their dedication to their deities), and I will most assuredly make them change (for the worse,) the things created by Allah.' And he who takes this satan to him for a friend rather than Allah, has of course suffered an evident loss
and I will lead them astray, and fill them with fancies and I will command them and they will cut off the cattle's ears; I will command them and they will alter God's creation.' Whoso takes Satan to him for a friend, instead of God, has surely suffered a manifest loss
and I shall misguide them and I shall make them desire (unlawful things) and I shall instruct them to cut off the ears of livestock, and I shall instruct them to change God’s creation.” Anyone who takes Satan as protector instead of God has lost, an obvious losing.
The Satan said: “I will mislead men, make them to fall into vain desires, create pagan rituals for them and entice them to change the nature of God’s creation [to invent unnatural behaviors such as homosexuality].” The one who takes Satan (and not God) as his guide, is a big time looser
“I will mislead them, and I will create in them false desires. I will order them to slit the ears of livestock, and to deface the fair nature created by God.” Whoever forsakes God, takes Satan for a friend, and has surely suffered a loss which is clear
“And I will most surely lead them astray and fill them with fancies, and I will most surely command them so they will most surely slit the ears of cattle, and most surely I will command them so they will most surely alter the creation of Allah.” Thus, whoever takes Satan for a guardian apart from Allah has truly lost an evident loss.
and I will lead them astray; and I will stir up vain desires within them; and I will order them and they shall surely crop the ears of cattle; and I will order them and they shall surely alter God's creation;' but he who takes the devil for his patron instead of God, he loses with a manifest loss
"And I will surely lead them astray, and I will certainly arouse desires in them, and I will definitely order them so they will pierce animals’ ears, and I will definitely order them so they will alter Allah’s creation"; and whoever chooses the devil for a friend instead of Allah, has indeed suffered a manifest loss
and I will surely misguide them and I will surely fill them with wishful thoughts and I will surely command them so that they will cut the ears of the cattle and I will surely command them so that they will change the creation of Allah.” And whoever takes Satan as an ally instead of Allah, he has then indeed incurred a loss most evident.
and I will seduce them, and will insinuate vain desires into them, and I will command them and they shall cut off the ears of cattle; and I will command them and they shall change God's creature. But whoever taketh Satan for his patron, besides God, shall surely perish with a manifest destruction
And surely I will lead them astray; and I will stir up vain desires within them; and I will order them and they shall surely crop the ears of cattle (superstitious practices); and I will order them and they shall surely alter (or corrupt) Allah´s c
and lead them astray. I shall fill them with fancies and order them to cut off the ears of cattle. I shall order them to alter the creation of Allah. ' Indeed, whosoever chooses satan for a guide, instead of Allah, has surely suffered a clear loss
and will lead them astray, and will stir desires within them, and will command them and they shall cut the ears of animals; and I will command them, and they shall alter the creation of God." He who taketh Satan rather than God for his patron, is ruined with palpable ruin
And verily, I will make them go astray, and surely I will arouse in them false desires; and certainly I will order them to slit the ears of cattle; and surely I will order them so they would alter and deface the nature of (a creation created by) Allah.” And whoever takes Satan as a wali besides Allah, then such a one has surely suffered an evident loss
and I will cause them to go astray. And I will fill them with false desires. And I will command them, then they will slit the ears of the flocks. And I will command them, and they will alter the creation of God. And whoever takes Satan to himself for a protector other than God, then, surely, he lost, a clear loss.
I will mislead them, and I will stir in them desires. [In their superstitious folly,] I will order them to slit the ears of cattle. I will order them to change Allah’s creation.” Whoever forsakes Allah and trusts Satan for a friend certainly suffers a true loss.
I will create in them false desires and order them to slit the ears of cattle. I will order them to tamper with Allah’s creation." Therefore, whoever takes Satan as a guardian instead of Allah, has indeed become a clear-cut loser
and shall lead them astray, and shall engross them in vain desires, and I shall command them and they will cut off the ears of the cattle, and I shall command them and they will disfigure Allah´s creation.´ He who took Satan rather than Allah for his guardian has indeed suffered a man-ifest loss
And certainly I will lead them astray and excite in them vain desires and bid them so that they will slit the ears of the cattle, and bid them so that they will alter Allah’s creation. And whoever takes the devil for a friend, forsaking Allah, he indeed suffers a manifest loss
and I will definitely mislead them and I will definitely excite vain desires in them and I will definitely command them so they will slit the ears of cattle and I will definitely command them, so they will definitely alter Allah's creation." And whoever takes the devil as a friend besides Allah, then he indeed has incurred a loss, a manifest loss (it is).
"And I will certainly lead them astray and arouse in them vain desires, and make them slit the ears of the cattle, and make them disfigure Allah's creation." And he, who takes the Satan instead of Allah as master, shall surely suffer a manifest loss
I will, for sure, lead them astray, arouse in them foul aspirations and keep directing them. So they will definitely incise the ears of the cattle. And indeed, I shall command them persistently. So they will surely alter what Allah has created.’ And whoever forsakes Allah and takes Satan for a friend will most certainly suffer a perceptible loss
"And I will misguide them and make them desire, and I will command them, so that they will mark the ears of the livestock, and I will command them so they will make change to God's creation." Whoever takes the devil as a supporter other than God, then he has indeed lost a great loss
"And I will misguide them and make them desire, and I will command them, so that they will mark the ears of the livestock, and I will command them so they will make changes to the creation of God." Whoever takes the devil as a supporter other than God, then he has indeed lost a great loss.
And I will misguide them and make them desire, and I will command them so that they will mark the ears of the cattle, and I will command them so they will make change to the creation of God. Whoever takes the devil as a supporter other than God, then he has indeed lost a great loss.
And I will misguide them (E), and I will make them desire (E), and I will order/command them (E), so they will cut (E) the animals'/livestock's ears, and I will order/command them (E), so they will change (E) God's creation. And who takes the devil (as) a guardian/ally from other than God, so he had lost an evident loss
and shall lead them astray, and fill them with vain desires; and I shall command them - and they will cut off the ears of cattle [in idolatrous sacrifice]; and I shall command them - and they will corrupt God's creation!" But all who take Satan rather than God for their master do indeed, most clearly, lose all
And indeed I will definitely lead them into error, and indeed I will definitely arouse (vain) covetings in them, and indeed I will definitely command them (and) so indeed they will definitely cut off the cattle's ears; (One of the superstitions of the pagans) and indeed I will definitely command them (and) so indeed they will definitely change the creation of Allah." And whoever takes Ash-Shaytan (An all-vicious one, i.e., satan) to himself for a constant patron apart from Allah, then he has already suffered (Literally: lost) evidently the greatest loss
And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle' ears, and surely I will command them and they will change Allah's creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest
I will lead them astray, induce in their hearts prolonged, worldly desires, command them to pierce the ears of their animals, sacrificed for the idols, and order them to change the religion of God." One who accepts Satan as his guardian, instead of God, has certainly incurred a great loss upon himself
and I will lead them astray, and I will tempt them with false hopes, and I will command them, whereby they shall slit the ears of cattle, and I will command them, whereby they shall alter the creation of Allah. Whoever takes the Satan for friend, instead of Allah, incurs an obvious loss
I will definitely lead them astray and stir up vain desires in them. I will definitely order them to slit the ears of cattle; and I will order them to change the true nature that was created by Allâh." Whoever takes the devil to be his lord has certainly incurred a great loss upon himself.
"I will definitely mislead them. I will certainly stir up vain and wanton desires in them. I will command them and they will split the ears of the cattle _ (a common practice of the idol worshippers). I will persuade them, and they will change and corrupt the nature (of the order) of things that Allah has created." Whoever takes Shaitan as his master instead of Allah, has indeed incurred a severe and significant loss
I will certainly deceive them into going away from the path of truth, and stir up vain desires in them. I will certainly order them to slit the ears of cattle and to change the true nature that was created by Allâh. And whoever takes Satan for a patron has certainly incurred a great loss upon himself.
"I will lead them wrong," he said, "and I will lead them by the nose to an evil line of conduct and arouse in them vain desires and stir up their sinful sensuous appetite." "I will command them to receive the pagan superstition and slit and cut the ears of cattle and I will command them to change the course and order of things wherein they were set at the creation." And he who puts himself under the tutelage of AL-Shaytan besides Allah, shall have been a great loser
and I will lead them astray and give them false hopes and I will order them to slit the ears of cattle and to tinker with Allah’s creation.” Whoever takes Satan as a protector beside Allah will clearly be a loser
I will certainly mislead them and delude them with empty hopes. Also, I will order them and they will slit the ears of cattle and alter Allah’s creation.” And whoever takes Satan as a guardian instead of Allah has certainly suffered a tremendous loss.
I will lead them astray, and I will give them hope, and I will order them to cut off the ears of cattle, and I will order them to alter the creation of Allah; and whoever takes the devil as a protecting friend instead of Allah, he is already in clear loss.
‘I shall arouse in them vain desires and order them to slit the ears of cattle. I shall order them to tamper with God‘s creation.‘ Indeed, he that chooses Satan rather than God for his protector ruins himself beyond redemption
"I will mislead them, I will entice them, I will command them to (forbid the eating of certain meats by) marking the ears of livestock, and I will command them to distort the creation of GOD." Anyone who accepts the devil as a lord, instead of GOD, has incurred a profound loss.
and will lead them astray and fill them with vain desires. I will command them, and they will slit the ears of cattle. I will command them to corrupt God's creation." Whoever chooses Satan as their master, as opposed to God, is utterly ruined.
and will mislead them, and I’ll fill them with vain desires. I will command them, so they will slit the ears of cattle. I will command them to temper with God’s creation .” Whoever chooses Satan as their master, as opposed to God, is utterly ruined.
“And I will astray them, and I will aspire them, and I will command them, so they will slit the livestock’s ears, and I will command them, so they will change Allah’s creation.” And whoever takes Satan as a guardian, without Allah, so he has already lost an obvious loss.
And most certainly I will lead them astray and certainly I will arouse desires in them, and certainly I will bid them that they split the ears of the cattle, and I will certainly command them that they alter the creation of Allah; and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss
and shall certainly lead them astray, and fill them with vain desires; and I shall command them — and they will slit the ears of cattle [in idolatrous sacrifice]; and I shall command them — and they will corrupt God's creation.†But all who take Satan rather than God for their master do incur a manifest loss.
Satan (Iblis) in allegorical terms had said, "I surely will lead them astray, I will entice them, confound them." (2:34-36), (7:11), (15:30-32), (17:62), (18:50), (20:116), (38:74). According to Satan's promise, these representatives of his mislead men and women away from the Qur'an, and confound them with ritualism and superstitions, such as magic, dreams, astrology, amulets, numerology, ghoul, exorcism, and vain beliefs. Marking cattle's ears, choosing red cows or black goats for specific sacrifices, are superstitions that the clergy propagates. They try to present the Laws of Allah operative in the World of Creation in a distorted fashion. They assign miracles to living or dead "saints" ignoring the Law of Cause and Effect (4:51), (4:60). Whoever befriends this handiwork of Satan, has ignored Allah. Such a person is verily a loser and his loss is manifest
And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah's creation; and whoever takes the Shaitan for a guardian rather than Allah he indeed shall suffer a manifest loss
`And assuredly I will lead them astray and assuredly I will arouse in them vain desires, and assuredly I will incite them and they will cut the ears of cattle; and assuredly I will incite them and they will alter ALLAH's creation.' And whoever takes Satan for a friend instead of ALLAH, he certainly suffers a manifest loss
and surely I shall lead them astray, and arouse desires in them. I shall command them and they will slit the ears of cattle; I shall command them and they will alter God’s creation.” Whosoever takes Satan as a protector apart from God has surely suffered a manifest loss
"Verily, I will mislead them, and surely, I will create in them false desires; And certainly, I will order them to slit the ears of cattle, and surely, I will order them to spoil the (fair) nature created by Allah." Whoever, by rejecting Allah, takes Satan for a friend, instead of (taking) Allah, (he) has surely suffered a clear loss
“I will mislead them, I will entice them, I will command them to slit the ears of cattle, I will command them and they will change the creation of God.” Whoever takes Satan as a friend instead of God has suffered an evident loss.
'And I will mislead them, and I will entice them, and I will prompt them to slit the ears of cattle, and I will prompt them to alter the creation of God.' Whoever takes Satan as a lord, instead of God, has surely suffered a profound loss
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And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah ." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss
And I will surely, definitely lead them astray; and I will surely, definitely stir up vain desires within them; and I will surely, definitely order them and they will surely, definitely crop the ears of cattle; and I will surely, definitely order them and they will surely, definitely alter God's creation; and whoever takes the devil for a patron besides God, then certainly he has lost, a clear loss.
"I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by God." Whoever, forsaking God, takes satan for a friend, hath of a surety suffered a loss tha t is manifest
"I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest
یَعِدُهُمۡ وَیُمَنِّیهِمۡۖ وَمَا یَعِدُهُمُ ٱلشَّیۡطَـٰنُ إِلَّا غُرُورًا ١٢٠
he makes them promises and raises false hopes, but Satan’s promises are nothing but delusion
He (Satan) makes promises to them, arouses in them false desires, and Satan does not promise them but deception.
The Satan maketh them promises and filleth them with vain desires. and Satan promiseth them not but delusion
Whatever the promises he makes, whatever the desires he enkindles, and whatever the hopes Satan rouses in them, are no more than delusion
Satan promises them and arouses false hope and desire in them. But Satan does not promise anything except delusion.
He makes promises to them and fills them with false hopes. But what Shaytan promises them is nothing but delusion.
He makes them promises and gives them [false] hopes, yet Satan does not promise them anything but delusion
(In reality, however, Satan has no authority over people against God.) He makes promises to them and fills them with vain desires (superstitious fancies and false conceptions), and what he promises them is nothing but delusion
He (- satan) holds out promises to them and arouses false hopes in them. But satan promises nothing but vain things to them
He promises them and fills them with fancies, but there is nothing Satan promises them except delusion
He (Satan) promises and makes them desire (unlawful things), and Satan promises nothing except deception.
Satan makes promises and excite people with vain desires which are nothing more than illusions
Satan makes them promises, and creates in them false desires. But Satan’s promises are nothing but deception
He promises them and fills them with fancies, but Satan promises them nothing but a deception.
He promises them, and stirs up vain desires within them; but the devil promises only to deceive
The devil promises them and arouses desires in them; and the devil does not give them promises except of deceit
He makes them promises and fills them with wishful thoughts but Satan promises them nothing except delusion.
He maketh them promises, and insinuateth into them vain desires; yet Satan maketh them only deceitful promises
He promises them, and stirs up vain desires within them; but the devil promises only to deceive
he promises them and fills them with fancies, but what satan promises them is only a delusion
He hath made them promises, and he hath stirred desires within them; but Satan promiseth, only to beguile
He (i.e., Satan) makes promises to them, and arouses in them undue desires. And Satan does not promise them, except deceptions
Satan promises them and fills them with false desires and Satan promises them nothing but delusion.
(Satan) makes promises and creates vain desires, but Satan’s promises are nothing but deception.
Satan makes promises to stir up in them false desires; but Satan makes them promises only to deceive them
Satan makes promises to them and fills them with vain hopes, but whatever he promises them is merely delusion
He promises them and excites vain desires in them. And the devil promises them only to deceive
He (the devil) promises them and excites vain desires in them, and the devil does not promise them (anything) but deception.
He makes promises to them and arouses vain desires in them. And the Satan promises them nothing but vain and delusive things
Satan makes (false) promises to them and stirs up in them (deceitful) hopes, and Satan makes not any promise to them except deception
He promises them and makes them desire, but what the devil promises them is only vanity
He promises them and makes them desire, but what the devil promises them is only vanity.
He promises them and makes them desire, but what the devil promises them is only vanity.
He promises them and he makes them wish/desire, and the devil does not promise them except deceit/temptation
he holds out promises to them, and fills them with vain desires: yet whatever Satan promises them is but meant to delude the mind
He promises them and arouses vain covetings in them; and in no way does Ash-Shaytan (The all-vicious, i.e., the Devil) promise them (anything) except delusion
He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile
Satan gives them false promises and tempts them to develop longings which can never be realized
He (the Satan) makes promises to them, and he tempts them with hopes. The Satan does not make a promise to them but to deceive
‘Satan’ only makes them (false) promises and stirs up vain desires in them. However, the promises of ‘Satan’ are nothing but deception.
Shaitan holds out false promises to his followers, and arouses in them the wanton and vain desires. The promise of Shaitan is nothing but chicanery _ a deception
Satan gives them (false) promises and stirs up vain desires in them. However, the promises of Satan are nothing but manifest delusions.
He promises them and arouses in them vain desires when in fact he promises them only what is vain, deceptive and deluding
He promises them and gives them hopes, but Satan’s promises are mere deception
Satan only makes them ˹false˺ promises and deludes them with ˹empty˺ hopes. Truly Satan promises them nothing but delusion.
He promises them and gives them hope, and the devil only promises them an illusion.
He makes promises and stirs up in them vain desires; Satan makes them promises only to deceive them
He promises them and entices them; what the devil promises is no more than an illusion.
He makes them promises and fills them with vain desires; yet, whatever Satan promises them is nothing but an illusion.
He makes them promises and fills them with vain desires; yet, whatever Satan promises them is nothing but an illusion.
He (Satan) promises them, and gives wishes to them, and Satan does not promise them except a vanity.
He promises them and fills them with (vain) desires, and Satan does not promise them except delusion.
He [i.e. Satan] holds out promises to them, and fills them with vain desires, but whatever Satan promises is meant only to deceive them.
(You have seen how associating partners with Allah, and ignoring the Qur'an in favor of human dogmas, drag the "Self" down to subhuman levels.) You will find these agents of Satan dispensing paradise and hell to their followers in outright deception (false hopes and vain desires such as seventy two beauties etc.)
He gives them promises and excites vain desires in them; and the Shaitan does not promise them but to deceive
He holds out promises to them and excites vain desires in them, and Satan promises them nothing but vain things
He makes them promises and stirs in them desires, but Satan promises naught but delusion
He (Satan), makes promises to them, and creates in them false desires; And Satan’s promises are nothing but deception (and falsehood)
Satan makes promises to them and arouses desires in them. But Satan promises them nothing but deceit.
He promises them, and he raises their expectations, but Satan promises them nothing but delusions
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Satan promises them and arouses desire in them. But Satan does not promise them except delusion
He promises them and stirs up vain desires within them; and the devil promises them not except deception.
Satan makes them promises, and creates in them false desires; but satan's promises are nothing but deception
Satan makes them promises, and creates in them false desires; but satan's promises are nothing but deception
أُو۟لَـٰۤىِٕكَ مَأۡوَىٰهُمۡ جَهَنَّمُ وَلَا یَجِدُونَ عَنۡهَا مَحِیصࣰا ١٢١
Such people will have Hell for their home and will find no escape from it
These people will have their abode is hell, and they will not find from it an escape.
These: their resort shall be Hell, and they shall not find therefrom an escape
For such the abode is only Hell from which they will find no escape
The destination of such people is hell (the state of suffering)! And they will have no way to escape it.
The shelter of such people will be Hell. They will find no way to escape from it.
The refuge of such shall be hell, and they will not find any escape from it
Such (as those deluded by Satan): their shelter is Hell, and they will find no way to escape from it
It is these (- his dupes) whose abode is Gehenna and they shall find no way of escape from it
Such men -- their refuge shall be Gehenna, and they shall find no asylum from it
Their housing will be hell, and they will not find any way to escape from it.
The followers of Satan will end up in Hell where there is no escape from
His dupes will have their dwelling in hell, and from it, they will find no way of escape
Those—their shelter is Hell, and they find no escape from it.
These, their resort is hell; they shall not find an escape therefrom
The destination for such is hell; they will not find any refuge from it
Those, their resting place will be hell and they will find no place of escape from it.
The receptacle of these shall be hell, they shall find no refuge from it
These (Satan´s dupes), their resort is hell; they shall not find an escape there from
Those, their shelter will be Gehenna (Hell), and from it they shall find no refuge
These! their dwelling Hell! no escape shall they find from it
Such people — their dwelling place (is) Hell, and they will not find a place of escape and refuge therefrom
Those, their place of shelter will be hell and they will find no way to escape from it.
(For his followers,) Hell will be their quarters, and they will be unable to escape.
The home of such people who follow him will be hell, from where they will find no way to escape
For these people, their abode shall be Hell and from there they shall find no way of escape
These -- their refuge is hell, and they will find no way of escape from it
Their settling place is hell and they will not find from it (any way of) escape.
Abode of these people shall be Hell, and they shall find no escape from it
They are the people whose abode is Hell, and they will not find any way to escape from it
For these, their abode shall be Hell, they will find no escape from it
For these, their abode shall be Hell, and they will find no escape from it.
For these, their abode shall be Hell, and they will find no escape from it.
Those, their shelter/refuge (is) Hell, and they do not find from it an escape/diversion
Such as these have hell for their goal: and they shall find no way to escape therefrom
Those (will have) their abode in Hell, and they will find no evasion from it
For such, their habitation will be hell, and they will find no refuge therefrom
Such people will dwell in hell fire from which they will not be able to escape
As for such people, their refuge is Jahannam, and they shall find no escape from it
For these people, their abode will be Gehenna. They will not be able to find a way to escape from it.
Hell is the abode for all such people. They will find no way to escape from it
For these people, their abode will be Gehenna. They will not be able to find a way to escape from it.
Such persons are destined to make abode in Hell whereat the flames shall lay upon them a sure watch that they just cannot escape
Their home is Hell, and they will find no way out of it
It is they who will have Hell as their home, and they will find no escape from it!
The abode of those is hell, and they will not find an escape from it.
Hell shall be their abode: and from it shall they find no refuge
These have incurred Hell as their final abode, and can never evade it.
Such people will have Hell as their home, and they will have no way out.
Such people will have Hell as their home, and they will have no way out.
Those are their shelter Gohanam (Hell), and they will not find any escape from it.
These are they whose abode is Hell, and they will find no refuge therefrom
Such as these shall have Hell as their dwelling place. They shall find no way to escape from it.
These custodians of man-made dogmas and their followers will have their dwelling in Hell with no EXIT signs
These are they whose abode is hell, and they shall not find any refuge from it
For such, their abode shall be Hell, and they shall find no way of escape from it
Such will have their refuge in Hell, and will find no refuge therefrom
They (friends of Satan) will have their homes in Hell, and from it they will find no way of escape from it
Their abode will be Hell, and they will find no refuge from it.
These—their place is Hell, and they will find no escape from it
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The refuge of those will be Hell, and they will not find from it an escape
Those, their habitation is Hell; and they shall not find a place of refuge from it.
They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape
They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape
وَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَنُدۡخِلُهُمۡ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَاۤ أَبَدࣰاۖ وَعۡدَ ٱللَّهِ حَقࣰّاۚ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ قِیلࣰا ١٢٢
but We shall admit those who believe and do good deeds into Gardens graced with flowing streams, there to remain for ever––a true promise from God. Who speaks more truly than God
But those who believe (in the oneness of Allah) and do good deeds, We shall admit them to the gardens under which rivers flow (Paradise), they will abide in it forever. Promise of Allah is true, and whose word is truer than Allah?
And those who believe and work righteous works, anon We shall make them enter Gardens whereunder the rivers flow, as abiders therein for ever: promise of Allah, true. And who is more truthful than Allah in speech
But those who believe and do good deeds We shall admit into gardens with streams of running water where they will abide for ever. True is the promise of God; and whose word could be truer than God's
As for those who believe and live according to their faith (engaging in good deeds), We will admit them to Paradises underneath which rivers flow... They will reside therein eternally (as a result of the manifestation of the Names of Allah)... This is the promise of Allah in Truth! Is anyone more truthful than Allah?
But as for those who have iman and do right actions, We will admit them into Gardens with rivers flowing under them, remaining in them timelessly, for ever and ever. Allah´s promise is true. Whose speech could be truer than Allah´s?
But those who have faith and do righteous deeds, We will admit them into gardens with streams running in them, to remain in them forever —a true promise of Allah, and who is truer in speech than Allah
As for those who believe and do good, righteous deeds, We will admit them into the Gardens beneath (the places and through the trees of) which rivers flow, therein abiding for ever. This is God’s promise in truth. Who can be truer than God in speech
And those who believe and do deeds of righteousness, We will certainly admit them into Gardens served with running streams, there they shall abide for ever. Allah's promise is unfailing. And who is more truthful than Allah in word
But those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling for ever and ever; God's promise in truth; and who is truer in speech than God
Those who believe and do good, We are going to admit them into gardens which rivers flow through them, remaining in there forever and ever. God’s promise is true, and whose word is truer than God’s?
As to those who chose to believe and engaged in good deeds, they will enter the gardens under which water flows and live therein forever. Such is the truthful promise of God; after all, who else but God can be trusted to tell the truth
But those who believe and do deeds of righteousness, We will soon admit them to gardens with rivers flowing beneath, to dwell therein forever. God's promise is the truth, and whose word can be truer than God's
But those who have attained faith and have done righteous deeds—We will enter them into Gardens beneath which rivers flow, abiding therein forever; the promise of Allah is true, and whose word is more truthful than Allah?
But those who believe, and do what is right, we will make them enter into gardens beneath which rivers flow, to dwell therein for aye,- God's promise in truth; and who is truer than God in speech
And those who believed and did good deeds - We shall soon admit them into Gardens beneath which rivers flow, abiding in them for ever and ever; a true promise from Allah; and whose Words are more true than those of Allah? (Allah does not lie.
As for those who believe and work the righteous deeds, We will soon make them enter gardens beneath which the rivers flow to abide therein forever. Allah’s true promise and who is more veridical than Allah in utterance.
But they who believe, and do good works, We will surely lead them into gardens, through which rivers flow, they shall continue therein for ever, according to the true promise of God; and who is more true than God in what He saith
But those who believe, and do what is right, We will make them enter into gardens beneath which rivers flow, to dwell therein for ever - It is Allah´s promise in truth; and whose word is truer than Allah´s?
But those who believe and do good works We shall admit them to Gardens underneath which rivers flow, and there they shall live for ever, the promise of Allah is true. And who is truer in speech than Allah
But they who believe and do the things that are right, we will bring them into gardens beneath which the rivers flow; For ever shall they abide therein. Truly it is the promise of God: And whose word is more sure than God's
And those who have Believed and did righteous deeds, soon We shall admit them to the Gardens — flow under them rivers — dwellers therein forever. Allah’s promise is the Truth, and who is truer than Allah in statement
But those who believed and did as the ones in accord with morality, We will cause them to enter Gardens beneath which rivers run, ones who will dwell in them forever, eternally. The promise of God is true. And who is One More Sincere in speech than God?
But those who believe and live righteously will be admitted to gardens [of Paradise], with underground rivers, and there they will live forever. Allah’s promise is true, and whose word can be more honest than Allah’s?
As for those who have faith and do righteous deeds, We shall soon admit them to gardens beneath which rivers flow to live therein forever. This is the promise of Allah, true indeed, and who can be truer in his words than Allah
But those who believe and do good, We shall cause them to enter the Gardens beneath which rivers flow. Here they will abide for ever. This is Allah´s promise in truth and whose word is truer than Allah´s
And those who believe and do good, We shall make them enter Gardens in which rivers flow, to abide therein for ever. It is Allah’s promise in truth. And who is more truthful in word than Allah
And those who believe and do righteous works, We will make them enter gardens beneath which rivers flow, to stay therein for ever. Allah's promise is true and who is more truthful (in his) word than Allah.
And as for those who believe and do good deeds, We shall admit them to gardens with rivers flowing underneath, and they will abide therein for ever. Allah's promise is the Truth. And whose statement could be truer than Allah's
But those who have believed and persistently did pious acts, We shall soon admit them to Gardens with rivers flowing beneath. They will reside in them for ever. This is Allah’s true promise, and who can be more truthful in Word than Allah
As for those who believe and do good work, We will admit them gardens with rivers flowing beneath, eternally they will abide therein. God's promise is truth; and who is more truthful in saying than Go
As for those who believe and do good works, We will admit them to estates with rivers flowing beneath them, abiding therein eternally. The promise of God is truth; and who is more truthful in saying than God?
As for those who believe and do good works, We will admit them to estates with rivers flowing beneath them, abiding therein eternally. The promise of God is truth; and who is more truthful in saying than God?
And those who believed and did the correct/righteous deeds, We will enter them treed gardens, the rivers flow from beneath it, immortally/eternally in it forever, God's promise truthfully , and who (is) more truthful from (than) God (in) a saying
Yet those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time: this is, in truth, God's promise - and whose word could be truer than God's
And the ones who have believed and done deeds of righteousness, We will soon cause them to enter Gardens from beneath which Rivers run, eternally (abiding) therein forever; the promise of Allah (is) truly (binding) and who is more truly sincere in his blissful saying than Allah
But as for those who believe and do good works We shall bring them into Gardens underneath which rivers flow, wherein they will abide for ever. It is a promise from Allah in truth; and who can be more truthful than Allah in utterance
We will admit the righteously striving believers to Paradise wherein streams flow and they will live therein forever. God's promise is true for no one is more truthful than Him
Those who believe and do good deeds, We shall admit them to the gardens beneath which rivers flow. They shall live there forever, it being a real promise from Allah; and who is more truthful than Allah in his word
Those who adhere firmly to Islamic monotheism, and do righteous acts (in this ‘worldly life’), We will admit them into gardens with rivers flowing beneath. They will abide therein. Such is the truthful promise of Allâh. Who is more truthful in word than Allâh?
We will soon usher into the gardens of paradise _ with rivers flowing right through them _ all those who believe and act righteously. They will live there till eternity. The promise of Allah is the (absolute) truth. What could be more credible and incontrovertible than the word of Allah
Those who live by Faith and strive to do righteous acts, We will admit them into gardens with rivers flowing beneath to abide therein. Such is the truthful promise of Allâh. Who is more truthful in word than Allâh?.
But those who conformed to the will of Allah with hearts impressed with the image of religious and spiritual virtues and deeds with wisdom and piety shall be requited with what is commensurate with their deeds. We will welcome them into gardens of bliss beneath which rivers flow wherein they will have passed through nature to Eternity, a solemn promise made by Allah, and who is more truthful in his discourse than Allah Who is truth personified
Those who believe and do good works, We will admit them into gardens beneath which rivers flow, living there forever. This is Allah’s true promise, and whose word is more truthful than Allah’s
And those who believe and do good, We will soon admit them into Gardens under which rivers flow, to stay there for ever and ever. Allah’s promise is ˹always˺ true. And whose word is more truthful than Allah’s?
And those who believe and do good work, We will enter them into gardens through which rivers flow where they will remain forever - a promise from Allah, and who is more truthful in speech than Allah!
As for those that believe and do good works, We shall admit them into Gardens watered by running brooks, wherein shall they abide for ever. Such is God‘s true promise: and who has a truer word than God
As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams, wherein they live forever. Such is the truthful promise of GOD. Whose utterances are more truthful than GOD's?
As for those who believe and do righteous deeds, We will admit them into Gardens graced with flowing rivers, to remain eternally. This is a true promise from God. Who speaks more truthfully than God?
As for those who believe and do righteous deeds, We will admit them into Gardens graced with flowing rivers to remain eternally. This is a true promise from God. Who speaks more truthfully than God?
And those who believed and worked the righteous deeds, We will enter them paradises beneath which the rivers are running, immortals therein forever. Allah’s promise is truth, and who is more truthful in speech than Allah?
But (as for) those who believe and do righteous deeds, shortly we will admit them into gardens beneath which rivers flow. Therein they will abide forever. Allah's promise is the truth, and who is truer of word than Allah?
Yet those who believe and do righteous deeds We shall bring into gardens through which running waters flow, wherein they will abide beyond the count of time. This is, in truth, God's promise. Whose word could be truer than God's?
On the other hand, We shall soon admit those who attain belief, and work to improve the lot of humanity, to the Gardens beneath which rivers flow. They will abide therein forever. This is the unwavering Promise of Allah; and who can be truer in word than Allah
And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of Allah, true (indeed), and who is truer of word than Allah
But as for those who believe and do good works, WE will admit them into Gardens, beneath which streams flow, wherein they will abide forever. It is ALLAH's unfailing promise; and who can be more truthful than ALLAH in word
But for those who believe and perform righteous deeds, We shall cause them to enter Gardens with rivers running below, abiding therein forever. God’s Promise is true, and who is truer in speech than God
But those who believe and do good deeds of righteousness— We shall soon admit them to Gardens, with rivers flowing beneath— To live in there forever. Allah’s promise is the truth, and whose words can be truer than those of Allah
However, those who believe and do righteous deeds, We will admit them into gardens through which rivers flow, where they will reside forever. This is God’s true promise, and who is truer in speech than God?
But as for those who believe and do righteous deeds, We will admit them into gardens beneath which rivers flow, where they will abide forever. The promise of God is true—and who is more truthful in speech than God
Not available
But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of Allah , [which is] truth, and who is more truthful than Allah in statement
And those who believed, and did good works, soon We will make them enter gardens beneath which the rivers flow, to dwell therein forever, God's promise in truth; and who is truer than God in speech?
But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. God's promise is the truth, and whose word can be truer than God's
But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah's promise is the truth, and whose word can be truer than Allah's
لَّیۡسَ بِأَمَانِیِّكُمۡ وَلَاۤ أَمَانِیِّ أَهۡلِ ٱلۡكِتَـٰبِۗ مَن یَعۡمَلۡ سُوۤءࣰا یُجۡزَ بِهِۦ وَلَا یَجِدۡ لَهُۥ مِن دُونِ ٱللَّهِ وَلِیࣰّا وَلَا نَصِیرࣰا ١٢٣
It will not be according to your hopes or those of the People of the Book: anyone who does wrong will be requited for it and will find no one to protect or help him against God
(The final results will be) neither your desires nor desires of people of the Scripture. Whoever does evil, will be required to pay for it, and will not find besides Allah any protector or any helper.
Not by your vain desires nor by the vain desires of the people of the Book; whosoever worketh an evil, shall be requited therewith, and he will not find beside Allah a patron nor a helper
It is neither dependent on your wishes, nor the wishes of the people of the Book, (but) whosoever does ill will be punished for it, and will find no protector or friend apart from God
(Sunnatullah – the system and order of Allah) is not according to your wishful thinking, nor the wishful thinking of those to whom the knowledge of the reality was given before you (and who failed to appraise it)! Whoever does wrong will live its consequences! (After which) he will not be able to find any protector or helper other than Allah!
It is not a matter of wishful thinking on your part nor of the wishful thinking of the People of the Book. Anyone who does evil will be repaid for it. He will not find any protector or helper besides Allah.
It will be neither after your hopes nor the hopes of the People of the Book: whoever commits evil shall be requited for it, and he will not find for himself any guardian or helper besides Allah
It is not according to your fancies, nor according to the fancies of the People of the Book. (No one has a privilege in God’s sight by virtue of being nominally a Muslim or Jew or Christian. Rather, the truth is this:) Whoever does an evil will be recompensed for it, and he will not find for himself, apart from God, a guardian or a helper (to guard or help him against the consequence of that evil)
(O people!) it (- the salvation) shall not be according to your vain desires, nor according to the vain desires of the people of the Scripture. He who does evil shall be recompensed accordingly, and he shall find for himself no patron nor a helper besides Allah
It is not your fancies, nor the fancies of the People of the Book. Whosoever does evil shall be recompensed for it, and will not find for him, apart from God, a friend or helper
It is not according to your wish or the wish of people of the book, anyone who does bad deed will be penalized for it and will not find any protector or helper for him besides God.
Anyone who does an evil will pay for it; this does not have to do anything with your wishful thoughts or those of the followers of the Scriptures. Rest assured that no one can save you from the punishment of God
Neither your desires, nor those of the people of the Book, can prevail. Whoever does wrong, will be rewarded accordingly, nor will he find, besides God, any protector or helper
It is not according to your fancies, nor to the fancies of the People of the Scripture. Whoever does evil will be repaid for it and will not find for himself apart from Allah any ally or supporter.
Not for your vain desires, nor the vain desires of the people of the Book. He who doeth evil shall be recompensed therewith, and shall not find for him beside God a patron, or a help
The affair does not rest on your thoughts, nor the cravings of the People given the Book(s); whoever does wrong will get the recompense of it - and will not find, other than Allah, any friend or any supporter
It is not according to your wishful thoughts nor according to the wishful thoughts of the people of the scripture. Whoever does any evil deed, he will be paid for it and he will find for himself no ally and no helper besides Allah
It shall not be according to your desires, nor according to the desires of those who have received the scriptures. Whoso doth evil, shall be rewarded for it; and shall not find any patron or helper, beside God
Not in accordance with your vain desires, nor the vain desires of the people of the Book. He who does evil shall be recompensed therewith, and shall not find for him beside Allah a patron, or a help
It is not by your fancies, nor by the fancies of the People of the Book. Whosoever does evil shall be recompensed for it, and he will not find for himself, other than Allah, a guardian or helper
Not according to your wishes, or the wishes of the people of the Book, shall these things be. He who doth evil shall be recompensed for it. Patron or helper, beside God, shall he find none
(It is) not in accordance with your desires (O Believing Muslims,) and nor the desires of Ahl-ul-Kitab — whosoever acts evil shall be rewarded with it, and he shall not find for himself, beside Allah a wali and neither a naseer
Paradise will be neither after your fantasies, nor the fantasies of the People of the Book. Whoever does evil will be given recompense for it and he will not find for himself other than God either a protector or a helper.
Neither your own desires nor those of the people of the Book are valid. Whoever performs evil will be paid accordingly, and he/she will find no protector or helper other than Allah.
The final result will neither be in accordance with your desires nor in accordance with the desires of the People of the Book. He who does evil will be requited with evil: he will find no protector or helper besides Allah
It is neither your fancies nor the fancies of the People of the Book which matter. Whoever does evil shall reap its consequence and will find none to be his protector and helper against Allah
It will not be in accordance with your vain desires nor the vain desires of the People of the Book. Whoever does evil, will be requited for it and will not find for himself besides Allah a friend or a helper
It will not be in accordance with your vain desires nor in accordance with the vain desires of the owners of the book, whoever does evil, he will be requited with it, and he will not find for himself anyone besides Allah, (as) a guardian or a helper.
It will not be in accordance with your wishes and it will not be in accordance with the wishes of the people of the Book. He, who does a wrong, shall be punished for it, and he will find for himself neither a guardian nor anyone to help, besides Allah
(Allah’s promise of salvation) does not accord with what you desire, nor with what the People of the Book aspire to. Whoever does an evil deed will be punished for it, and he will not find for himself any supporter or helper apart from Allah
It will not be by what you desire, nor by what the people of the Scripture desire. Whoever works evil, he will be paid by it; and he will not find for himself besides than God any supporter or victor
It will not be by what you desire, nor by what the people of the Book desire. Whoever works evil, he will be paid for it; and he will not find for himself besides God any supporter or victor.
It will not be by what you desire, nor by what the people of the Book desire. Whoever works evil, he will be paid for it; and he will not find for himself besides God any supporter or victor.
(It is) not your wishes/desires nor The Book's people's wishes/desires, who makes/does bad/evil/harm (he) will be rewarded with it, and he does not find for him from other than God a guardian/ally , and nor a victorious/savior
It may not accord with your wishful thinking - nor with the wishful thinking of the followers of earlier revelation - [that] he who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him succour
It is not according to your covetings or the covetings of the population of the Book. (Or: Family of the Book, i.e., the Jews and Christians) Whoever does an odious deed will be recompensed for it and will not find for him, apart from Allah, a constant patron or a ready vindicator
It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper
Believers and People of the Book, wishes alone can never provide you with salvation. Whoever commits evil will be punished accordingly and no one besides God will be his guardian or helper
This is not (a matter of) your fancies or the fancies of the People of the Book. Whoever does evil shall be requited for it, and he shall find neither a friend for himself, besides Allah, nor a helper
Entering ‘Al-Jannah’ will not be in accordance with your vain desires, nor the vain desires of the people of the ‘Scripture’ ( the ‘Jews’ & the ‘Christians’). Whoever does an evil work will be requited for it and will not find for himself besides Allâh a guardian or a benefactor.
The final outcome (in the life-to-come) will not depend upon your (wishful) claims and aspirations, nor upon those of the people of the book. Whoever commits evil shall face the punishment for it, and he will not find any protector or helper besides Allah
Entering Al-Jannah will not be in accordance with your own whims or the whims of the people of the Book. Whoever does an evil work will be requited for it and will not find for himself besides Allâh a guardian or a benefactor.
Hope springs eternal in the human breast; the hope of some reward whether merited or unmerited, peculiar to man, is a desire with expectation not according with Allah's legislative and religious code. Therefore, it is neither according to your desires O Muslims nor is it according to the desires of Ahl AL-Kitab (Jews and Christians) that Allah proceeds. He who commits himself to an evil line of conduct shall be punished for it and suffer for his offence; he shall not find besides Allah a tutelary guardian nor can anyone afford him help
It is neither according to your wishes nor to the wishes of the People of The Book; anyone who does evil will be repaid in kind, but will not find any protector or helper besides Allah.
˹Divine grace is˺ neither by your wishes nor those of the People of the Book! Whoever commits evil will be rewarded accordingly, and they will find no protector or helper besides Allah.
It is not in accordance with your hopes or the hopes of the people of the Book; whoever does harm will be punished for it and will not find any protecting friend or helper instead of Allah.
It shall not be in accordance with your wishes, nor shall it be as the People of the Book desire. He that does evil shall be requited with evil: he shall find none besides God to protect or help him
It is not in accordance with your wishes, or the wishes of the people of the scripture: anyone who commits evil pays for it, and will have no helper or supporter against GOD.
You will not be judged according to your wishes or according to the wishes of the People of the Book. Anyone who does evil will be judged for it and will not find anyone to protect him or help him.
You will not be judged according to your wishes or according to the wishes of the People of the Book. Anyone who does evil will be judged for it and will not find anyone to protect him or help him.
It is not by your wishes, nor by the wishes of the book's people. Whoever works bad will be penalized with it, and he will not find without Allah, a guardian or victory supporter.
It is not your vain desires, nor the vain desires of the people of the Book. Whoever does evil shall berecompensed for it, and, besides Allah, he will find for himself neither a guardian nor a helper
It may not accord with your wishful thinking, nor with the wishful thinking of the people of earlier revelations. He who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him support.
(The clergy have borrowed many of their dogmas from the previous nations.) But neither your wishful thinking, nor the wishful thinking of some People of the Book shall be of any avail. Whoever lives contrary to the Divine Laws, will have the recompense for it. And he or she will find, besides Allah, no protector and helper
(This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor a helper
It shall not be according to your desires, nor according to the desires of the People of the Book. Whoso does evil shall be requited for it; and he shall find for himself no friend or helper besides ALLAH
It will not be in accordance with your desires nor the desires of the People of the Book. Whosoever does evil shall be requited for it, and he will find no protector or helper for himself apart from God
Neither your desires, nor those of the People of the Book (can last): Whoever works evil, will be paid back accordingly. Nor will he find any protector or helper besides Allah
It’s not according to your wishful thinking, nor the wishful thinking of the People of the Bible. Whoever does mischief will be recompensed for it, and he will find no protector or helper against God.
It is not in accordance with your wishes, nor in accordance with the wishes of the People of the Scripture. Whoever works evil will pay for it, and will not find for himself, besides God, any protector or savior
Not available
Paradise is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper
Not for your wishful thinking, nor the wishful thinking of the people of the Book. Whoever does evil shall be recompensed with it, and shall not find for him besides God a patron, nor a helper.
Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides God, any protector or helper
Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper
وَمَن یَعۡمَلۡ مِنَ ٱلصَّـٰلِحَـٰتِ مِن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنࣱ فَأُو۟لَـٰۤىِٕكَ یَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا یُظۡلَمُونَ نَقِیرࣰا ١٢٤
anyone, male or female, who does good deeds and is a believer, will enter Paradise and will not be wronged by as much as the dip in a date stone
And whoever does good deeds, whether male or female, and is a believer, these people will enter Paradise and they will not be wronged even a speck on the back of a date-stone.
And whosoever worketh of righteous works, male or female, and is a believer, these shall enter the Garden and shall not be wronged a speck
But he who performs good deeds, whether man or a woman, and is a believer, will surely enter Paradise, and none shall be deprived even of an iota of his reward
Whoever, as a believer, does a good deed, whether male or female, they will be admitted to Paradise, not an iota of their deeds will be lost.
Anyone, male or female, who does right actions and is a mumin, will enter the Garden. They will not be wronged by so much as the tiniest speck.
And whoever does righteous deeds, whether male or female, should he be faithful —such shall enter paradise and they will not be wronged [so much as] the speck on a date-stone
And whoever does deeds of righteousness, whether male or female, and is a (true) believer – such will enter Paradise, and they will not be wronged by even so little as (would fill) the groove of a date-stone
But whosoever does deeds of righteousness be it male or female, provided he (or she) is a believer, it is these, then who shall enter Paradise and shall not be treated unjustly even (so much as) the groove in a date-stone
And whosoever does deeds of righteousness, be it male or female, believing - they shall enter Paradise, and not be wronged a single date-spot
And anyone who does good, whether male or female, and is a believer, then they enter the garden, and they will not be wronged a bit.
Any man or woman who chooses to believe and do good deeds will go to the Paradise without any discrimination
If any do deeds of righteousness, whether male or female, and have faith, they will enter heaven, and not the least injustice will be done to them
But whoever does of righteous deeds, whether male or female, and is a believer—those will enter the Garden (of Paradise) and will not be dealt with unjustly by as much as the dint on a date-stone.
But he who doeth good works,- be it male or female,- and believes, they shall enter into Paradise, and they shall not be wronged a jot
And whoever does some good deeds, be it a man or woman, and is a Muslim, will be admitted to Paradise and they will not be wronged even to the extent of one sesame
and whoever works from the righteous deeds, whether a male or a female, while he is a believer, it is those who will enter the paradise and they will not be cheated the skin of a date-stone.
but whoso doth good works, whether he be male or female, and is a true believer; they shall be admitted into paradise, and shall not in the least be unjustly dealt with
But he who does good works, be it male or female, and believes, they shall enter into Paradise, and they shall not be wronged a jot
But whosoever does good works of righteousness, whether they be a believing male or female, shall enter Paradise, and not be wronged a pit mark of a date stone
But whoso doth the things that are right, whether male or female, and he or she a believer, - these shall enter Paradise, nor shall they be wronged the skin of a date stone
And whoever puts up righteous deeds, out of the male or a female and he is a Believer — then those people shall enter Paradise and they shall not be wronged even to the size of a Naqira
And whoever does as the ones in accord with morality—whether male or female—and is one who believes then, those will enter the Garden and they will not be wronged, in the least.
If anyone –male or female— performs deeds of righteousness and has faith, he/she will enter Heaven, and not the least bit of injustice will be done.
But the one who does righteous deeds, whether a male or a female - provided he or she is a believer - shall enter paradise and will not be harmed a speck
Whoever does good and believes -whether he is male or female - such shall enter the Garden, and they shall not be wronged in the slightest
And whoever does good deeds, whether male or female, and he (or she) is a believer -- these will enter the Garden, and they will not be dealt with a whit unjustly
And whoever does deeds of righteousness, whether male or female and he/she is a believer, then those will enter the garden and they will not be dealt with unjustly to the extent of a speck on a date-stone.
And such people — as the one, male or female, who does good deeds and is a believer — shall enter the Garden, and they shall not be subjected to even a speck of injustice
But anyone, whether man or woman, who does pious acts and is a believer, they are the ones who will enter Paradise and will not be wronged a speck
And whoever works good be he male or female, and he is a believer, then these will be admitted to Paradise, and they will not be wronged in the least
And whoever works good, whether male or female, and is a believer, then these will be admitted to the Paradise, and they will not be wronged in the least.
And whoever does good works, whether male or female, and is a believer, then these will be admitted to Paradise, and they will not be wronged in the least.
And who makes/does from the correct/righteous deeds from a male or a female, and he is believing, so those enter the Paradise, and they are not being caused injustice/oppression to (in the amount of) a peck in a seed/stone
whereas anyone - be it man or woman - who does [whatever he can] of good deeds and is a believer withal, shall enter paradise, and shall not be wronged by as much as [would fill] the groove of a date-stone
And whoever does (enough) deeds of righteousness, be it male or female, and he is a believer, then those will enter the Garden and will not be done an injustice even as a groove in a datestone (i.e., not even a small amount)
And whoso doeth good works, whether of male or female, and he (or she) is a believer, such will enter paradise and they will not be wronged the dint in a date-stone
Any believer, male or female, who acts righteously, will enter Paradise and will not suffer the least bit of injustice
Whoever, male or female, does good deeds and is a believer, then such people shall enter Paradise, and they shall not be wronged in the least
Any monotheistic believer, male or female, who does righteous acts, will enter ‘Al- Jannah’, and will not be wronged, not even as much as a hair on a date-seed.
All those who do the righteous deeds _ men as well as women, provided they are the believers _ shall enter paradise. They will not be wronged at all, (nor deprived of their rightful reward) _ not even worth a dint on a date stone
Any monotheistic believer, male or female, does righteous acts will enter Al-Jannah, and will not be wronged, not even as much as a hair on a date-seed.
And whoever, a male or a female with a faithful heart, in all manner of wisdom and piety does something involving effort to gain one's livelihood. or to perform a function, or acting upon the feelings of others or for any purpose so as to gain an end. shall be a recipient of Allah's mercy and blessings. Such persons shall be heartily welcomed into Paradise and never shall they be wronged not even as little as the speck in a date stone
A believer who does good works whether male or female will enter Paradise and will not be wronged in the least.
But those who do good—whether male or female—and have faith will enter Paradise and will never be wronged ˹even as much as˺ the speck on a date stone.
And whoever does good work, whether male or female, and is a believer, those will enter the garden (of paradise) and will not be wronged the tiniest bit.
But the believers who do good works, be they men or women, shall enter Paradise. They shall not suffer the least injustice
As for those who lead a righteous life, male or female, while believing, they enter Paradise; without the slightest injustice.
Whereas, anyone, be it man or woman, who does good deeds and is a believer will enter Heaven, and will not be wronged by as much as a tiny bit.
Whereas, anyone, be it man or woman, who does good deeds and is a believer will enter Heaven and will not be wronged by as much as a tiny bit.
And whoever works from the righteous deeds, whether male or female, and is a believer, so those will enter the paradise, and will not be oppressed (as much as) a speck on date seed.
And whoever does deeds of righteousness, whether male or female, and be a believer, then these shall enter Heaven and they shall not be dealt with a jot unjustly.
But anyone, be it man or woman, who does good deeds and is a believer, shall enter paradise and shall not suffer the least injustice.
And whoever fulfills the needs of the people whether male or female, and is a believer, will enter Paradise. And not the least injustice will be done to them (not amounting to the 'speck on a date-stone' (4:53), (35:13)
And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly
But whoso does good works, whether male or female, and he or she is a believer, such shall enter heaven, and shall not be wronged even as much as the little hollow in the back of a date-stone
And whosoever performs righteous deeds, whether male or female, and is a believer, such shall enter the Garden, and they shall not be wronged so much as the speck on a date stone
If anyone (or a group) acts righteously— Be they male or female— And (they) have faith, they will enter Paradise and not the least injustice, even to the size of (small) spot on the seed, will be done to them
And whoever works righteousness, male or female, and is a believer—these will enter Paradise, and they won’t be wronged even as much as a speck.
But whoever works righteousness, whether male or female, and is a believer—those will enter Paradise, and will not be wronged a whit
Anyone, male or female, who does what is good and is faithful will enter the Garden and will not be oppressed at all.
And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed
And whoever does good works, be it male or female, and he is a believer, then those shall enter the Garden, and they shall not be wronged the dent on a date-seed.
If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them
If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them
وَمَنۡ أَحۡسَنُ دِینࣰا مِّمَّنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنࣱ وَٱتَّبَعَ مِلَّةَ إِبۡرَ ٰهِیمَ حَنِیفࣰاۗ وَٱتَّخَذَ ٱللَّهُ إِبۡرَ ٰهِیمَ خَلِیلࣰا ١٢٥
Who could be better in religion than those who direct themselves wholly to God, do good, and follow the religion of Abraham, who was true in faith? God took Abraham as a friend
And who can be better in religion than the one who submits face to Allah, is righteous, follows religion of Abraham the upright, and Allah did take Abraham as a friend
And who can be better in religion than he who submitteth his countenance unto Allah, and sincere, and followeth the faith of Ibrahim, the upright And Allah took Ibrahim for a friend
Whose way is better than that of the man who has submitted to God, and does good, and who follows the creed of Abraham the upright? And God chose Abraham as friend
Whose understanding of religion can be better than he who follows the people of Abraham as a doer of good (with the comprehension that his being is the manifestation of Allah’s Names) and in submission to Allah (without the concept of a deity; with the consciousness of being in servitude to Allah alone) and as a Hanif! Allah took Abraham as an intimate friend (Halil; Abraham was blessed with the station of Hullet) (More information on this topic can be found in The Perfect Man by Abdulkareem Al-Jili).
Who could have a better deen than someone who submits himself completely to Allah and is a good-doer, and follows the religion of Ibrahim, a man of pure natural belief? Allah took Ibrahim as an intimate friend.
And who has a better religion than him who submits his will to Allah, being virtuous, and follows the creed of Abraham, a ḥana«f? And Allah took Abraham for a dedicated friend
Who is better in religion than he who has submitted his whole being to God (seeking only His good pleasure, as one devoted to) doing good, aware that God is seeing him, and who follows the way (millah) of Abraham being of pure faith (free of unbelief, of associating partners with God and of hypocrisy). God accepted Abraham as a friend (one close and trusted)
And who is better in faith than one who submits his whole attention to Allah and he is a doer of good to others and follows the religion of Abraham, the upright? And Allah had taken Abraham for a special friend
And who is there that has a fairer religion than he who submits his will to God being a good-doer, and who follows the creed of Abraham, a man of pure faith? And God took Abraham for a friend
And whose way of life (religion) is better than someone who has submitted himself to God and is a good doer and faithfully follows Abraham’s faith? And God took Abraham as a friend.
Who may have a better religion than the one who entirely submits himself to the will of God, is a graceful person and follows the tradition of Abraham (the faithful one that God chose as His beloved friend)
Who can be better in religion than one who submits their whole self to God, does right, and follows the way of Abraham, the intelligent in faith? For God took Abraham for a friend
And who could be better in religion than one who submitted his countenance to Allah, while excelling in doing good, and followed the creed of Abraham who turned away from all that is false. For Allah took Abraham for a close friend.
Who has a better religion than he who resigns his face to God, and does good, and follows the faith of Abraham, as a 'Hanif?- for God took Abraham as a friend
And whose religion is better than one who submits his self to Allah and is virtuous and follows the religion of Ibrahim, who was far removed from all falsehood? And Allah made Ibrahim His close friend
Who is more excellent in religion than one who has submitted his whole being to Allah while he acts with excellence and he followed the way of Abraham sincerely devoted himself to Allah and Allah took Abraham as an intimate friend.
Who is better in point of religion, than he who resigneth himself unto God, and is a worker of righteousness, and followeth the law of Abraham the orhodox? Since God took Abraham for his friend
Who has a better religion than he who surrenders himself to Allah, and does good, and follows the faith of Abraham, the upright? Allah took Abraham as a friend
And who is better in religion than he who submits his face to Allah, being a gooddoer, and follows the Creed of Abraham, pure in faith? Allah took Abraham for a close friend
And who hath a better religion than he who resigneth himself to God, who doth what is good, and followeth the faith of Abraham in all sincerity? And God took Abraham for his friend
And who (is) better in religion than that who submitted his personality to Allah and he (is) a Muhsin and he adhered to and adopted the Millat of Ibrahim, the Unitarian. And Allah did take Ibrahim as an intimate friend
And who is fairer in the way of life than he who submitted his face to God and he is one who is a doer of good and followed the creed of Abraham, a monotheist? And God took Abraham to Himself as a friend.
Who can be better in religion than one who submits his/her whole self to Allah, lives righteously, and follows the religion of Abraham, who was true in faith? Allah called Abraham His friend.
Who has a better Deen (way of life or religion) than the one who is a Muslim (submits himself entirely) to Allah, does good to others and follows the faith of Abraham the upright one, whom Allah chose to be His friend
And whose way of life could be better than that of he who submits his whole being to Allah, does good, and follows exclusively the way of Abraham whom Allah took for a friend
And who is better in religion than he who submits himself entirely to Allah while doing good (to others) and follows the faith of Abraham, the upright one? And Allah took Abraham for a friend
And who is better in religion than he who submits his person (attention) to Allah and he is (also) a doer of good and follows the religion (dictated by) Ibrahim, the upright? And Allah had taken Ibrahim as a friend.
And who can be better in way of life than he who submits himself entirely to Allah, and is a doer of good, and devotedly follows Abraham's Creed ? And Allah did hold Abraham dear
And with regard to adopting the Din (Religion), who can be better than the one who submits his whole being entirely to Allah, whilst he also holds spiritual excellence, and persistently follows the Din (Religion) of Ibrahim (Abraham)—a devotee (to Allah and) upright? And Allah had taken Ibrahim (Abraham) for a sincere and intimate friend. (So, he also becomes Allah’s friend by virtue of his spiritual affiliation to Ibrahim [Abraham].
And who is better in the system than one who surrenders himself to God, and is a good doer, and he followed the creed of Abraham in monotheism And God has taken Abraham as a friend
And who is better in the system than the one who submits himself to God, and he is a good doer, and he follows the creed of Abraham in monotheism? And God took Abraham as a friend.
And who is better in the system than the one who submits himself to God, and he is a good doer, and he follows the creed of Abraham in monotheism? And God took Abraham as a friend.
And who (is in) a better religion from (than) who submitted/surrendered his face to God, and he is (a) good doer, and he followed Abraham's religion/faith, Unifier of God ? And God took Abraham (as) a faithful/close friend
And who could be of better faith than he who surrenders his whole being unto God and is a doer of good withal, and follows the creed of Abraham, who turned away from all that is false - seeing that God exalted Abraham with His love
And who has a fairer religion than he who surrenders his face to Allah, and is a fair-doer, and closely follows the creed of Ibrahim (Abraham) the unswervingly upright? And Allah took to Him Ibrahim for a (close) fellow
Who is better in religion than he who surrendereth his purpose to Allah while doing good (to men) and followeth the tradition of Abraham, the upright? Allah (Himself) chose Abraham for friend
Whose religion is better than that in which one submits himself to God, behaves righteously, and follows the upright religion of Abraham, God's chosen friend
Who is better in Faith than one who has surrendered his self to Allah and is good in deeds, and has followed the creed of Ibrahim, the upright. Allah has made Ibrahim a friend
Who is better in Faith than the one who submits (himself entirely to the authority of) Allâh, seeks to do good and follows the creed of ‘Abraham’, the (Genuine) Monotheistic Faith? Allâh chose ‘Abraham’ as a close friend.
Can there be any one with a better way of life than the person who submits his will to (the will of) Allah, performs the righteous deeds and follows the creed of Ibraheem, the devotee of Allah exclusively? And Allah did choose Ibraheem as His devoted friend
Who is better in Faith than the one who submits (himself entirely to) Allâh, while pursuing righteousness and perfection, and following the creed of Abraham, the (Genuine) Monotheistic Faith? Allâh took Abraham as a close friend.
And who has a better cosign of vantage affording piety of action and system of faith and worship than he who surrenders himself, his purpose and his reason to Allah. conforming his will to Allah's will while he imprints his deeds with wisdom and piety and follows the system of faith and worship of Ibrahim the orthodox Muslim, whom Allah has distinguished by His unique tutelary friendship
Can anyone have a better religion than the one who surrenders himself completely to Allah, performs good works and, out of a natural inclination, follows Ibrahim’s way of worshipping? Allah made Ibrahim a close friend.
And who is better in faith than those who ˹fully˺ submit themselves to Allah, do good, and follow the Way of Abraham, the upright? Allah chose Abraham as a close friend.
And who has a better system than who submits his orientation to Allah and does good and follows the religion of Ibrahim (Abraham), sincerely devoted, and Allah took Ibrahim as a friend.
And who has a nobler religion than he who submits to God, does what is right, and follows the faith of saintly Abraham, God having chosen Abraham as His friend
Who is better guided in his religion than one who submits totally to GOD, leads a righteous life, according to the creed of Abraham: monotheism? GOD has chosen Abraham as a beloved friend.
Who could be better in faith than those who submit themselves to God, and do good, and follow the faith of Abraham, who turned away from all that is false? God took Abraham as a friend.
Who could be better in faith than those who submit themselves to God, and do good, and follow the faith of Abraham, who turned away from all that is false? God took Abraham as a friend.
And whoever is a better religion than he who submits his face for Allah, while he is a benefactor, and follows Abraham’s creed, a Monotheist? And Allah has taken Abraham as an intimate friend.
And who is better in religion than the one who surrenders himself entirely to Allah while he is righteous and follows the creed of Abraham. The upright one? And Allah tok Abraham as a Friend
Who could be of better faith than he who surrenders himself completely to God, does what is good, and follows the creed of Abraham, who turned away from all that is false? For God has taken Abraham for a friend.
Who has a better DEEN (System of Life) than the one who submits completely to Allah, and thus becomes a benefactor of humanity? Such a person is, in fact, following the Way of Abraham, the upright whom Allah chose for friend
And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend
And who is better in faith than he who submits himself entirely to ALLAH, and he is a doer of good and follows the religion of Abraham? And ALLAH took Abraham for a special friend
And who is better in religion than the one who submits his face to God, and is virtuous, and follows the creed of Abraham, as a ?anif? And God did take Abraham for a friend
And who can be better in religion than the one who submits his whole self to Allah, the doer of good deeds; And follows the way of Ibrahim (Abraham), the (one) true in faith? And Allah did take Ibrahim (Abraham) for a true friend; (Ibrahim is addressed as a true friend of Allah)
Who is better in religion than one who surrenders his whole being to God, acts virtuously, and follows the monotheistic creed of Abraham? God chose Abraham as a cherished friend.
And who is better in religion than he who submits himself wholly to God, and is a doer of good, and follows the faith of Abraham the Monotheist? God has chosen Abraham for a friend
And who is better in religion than those who surrender their being to God and do good and follow the way of Abraham, seeking truth? For God took Abraham as a friend.
And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend
And who has a better religion than he who submits his face to God, and does good, and follows the faith of Abraham, the upright? And God took Abraham as a friend.
Who can be better in religion than one who submits his whole self to God, does good, and follows the way of Abraham the true in Faith? For God did take Abraham for a friend
Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend
وَلِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ بِكُلِّ شَیۡءࣲ مُّحِیطࣰا ١٢٦
It is to God that everything in the heavens and earth belongs: God is fully aware of all things
And to Allah belongs what is in the heavens and what is in the earth. Allah is encompassing of everything.
And Allah's is whatsoever is in the heavens and whatsoever is in the earth; and of everything Allah is ever an Encompasser
And all that is in the heavens and the earth belongs to God; and everything is well within the compass of God
Whatever is in the heavens and the earth is for Allah (for the manifestation of the meanings denoted by the Names). Allah, as the creator of all things with His Names, is the All-Encompassing.
What is in the heavens and in the earth belongs to Allah. Allah encompasses all things.
To Allah belongs whatever is in the heavens and whatever is on the earth, and Allah comprehends all things
To God belongs whatever is in the heavens and whatever is on the earth, and God encompasses everything (with His Knowledge and Power)
And to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah encompasses each and everything
To God belongs all that is in the heavens and in the earth, and God encompasses everything
Everything in the skies and on the earth belongs to God, and God surrounds (has complete knowledge of and power over) everything.
Everything in the heavens and the earth belongs to God and He is in absolute control
But to God belongs all things in the heavens and on earth, and He is the One Who encompasses all things
And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah has always been All-Encompassing of everything.
And God's is what is in the heavens and in the earth, and God encompasses all things
And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; and Allah has control over all things
For Allah is all that is in the heavens and all that is in the earth and Allah indeed is All-circumscribing over everything.
And to God belongeth whatsoever is in heaven and on earth; God comprehendeth all things
And to Allah belongs all that is in the heavens and in the earth, and Allah encompasses all things
To Allah belongs all that is in the heavens and the earth. Allah encompasses everything
All that is in the Heavens and all that is on the Earth is God's: and God encompasseth all things
And to Allah belongs whatever (is) in the heavens and whatever is in the earth. And Allah became All-Encompassor to all things
And to God is whatever is in the heavens and whatever is in and on the earth. And God had been One Who Encloses everything.
To Allah belong all things of the skies and Earth, and Allah encompasses all things.
To Allah belongs all that is in the heavens and in the earth. Allah encompasses everything
Whatever is in the heavens and in the earth belongs to Allah; Allah en-compasses everything
And to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah ever encompasses all things
And whatever is in the skies and whatever is in the earth is Allah's and Allah is the Encompasser of everything.
And to Allah belongs all that is in the heavens and in the earth. And Allah is encircling each and every thing
And to Allah belongs all that is in the heavens and all that is in the earth and Allah has encompassed everything
And to God is what is in heavens and in the Earth; God is Encompassing over all things
And to God is what is in the heavens and the earth; and God is Encompassing all things.
And to God is what is in the heavens and the earth; and God is Encompassing all things.
And to God what (is) in the skies/space, and what (is) in the earth/Planet Earth, and God was/is with every thing surrounding/comprehending
For, unto God belongs all that is in the heavens and all that is on earth; and, indeed, God encompasses everything
And to Allah belongs whatever is in the heavens and whatever is in the earth; and Allah has been Supremely Encompassing everything
Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. Allah ever surroundeth all things
To God belongs all that is in the heavens and the earth and He has control over all things
To Allah belongs what is in the heavens and what is in the earth. Allah encompasses every thing
Unto Allâh, belongs whatsoever is in the heavens and whatsoever is on the earth. Allâh is Ever Encompassing all things.
To Allah belongs everything in the heavens and on earth. And Allah surrounds (and holds in His sway) every single thing
Unto Allâh belongs whatsoever is in the heavens and whatsoever is on the earth. And Allâh is Ever Encompassing all things.
And to Allah belong all that is in the heavens and all that is on earth, and Allah has always been Cognizant of all things
Whatever is in the Heavens and on Earth belongs to Allah. Allah has full control of all things
To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth. And Allah is Fully Aware of everything.
And to Allah belongs whatever is in the heavens and what is on earth, and Allah surrounds all things.
To God belongs all that the heavens and the earth contain. God encompasses all things
To GOD belongs everything in the heavens and the earth. GOD is in full control of all things.
Everything in heaven and on earth belongs to God. God is fully aware of everything.
Everything in heaven and on Earth belongs to God. God is fully aware of everything.
And for Allah whatever is in the skies and whatever is on the earth. And ever is Allah, with everything, encompassing.
And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah encompasses all things.
To God belongs all that is in the heavens and the earth; and indeed God encompasses everything.
Unto Allah belongs all that is in the Highs and all that is in the Lows; and indeed Allah encompasses all things
And whatever is in the heavens and whatever is in the earth is Allah's; and Allah encompasses all things
And to ALLAH belongs all that is in the heavens and that is in the earth; and ALLAH encompasses all things
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth, and God encompasses all things
And to Allah belong all things in the heaven and on earth: And it is Allah Who encompasses all things
Everything within the heavens and the earth belongs to God, and God encompasses all things.
To God belongs what is in the heavens and what is on earth, and God encompasses everything
And to God belongs what is in the heavens and what is in the earth; and God encompasses everything.
And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah , of all things, encompassing
And God's is what is in the heavens and what is in the earth, and God encompasses everything.
But to God belong all things in the heavens and on earth: And He it is that Encompasseth all things
But to Allah belong all things in the heavens and on earth: And He it is that Encompasseth all things
19
Equitable Dealings
وَیَسۡتَفۡتُونَكَ فِی ٱلنِّسَاۤءِۖ قُلِ ٱللَّهُ یُفۡتِیكُمۡ فِیهِنَّ وَمَا یُتۡلَىٰ عَلَیۡكُمۡ فِی ٱلۡكِتَـٰبِ فِی یَتَـٰمَى ٱلنِّسَاۤءِ ٱلَّـٰتِی لَا تُؤۡتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرۡغَبُونَ أَن تَنكِحُوهُنَّ وَٱلۡمُسۡتَضۡعَفِینَ مِنَ ٱلۡوِلۡدَ ٰنِ وَأَن تَقُومُوا۟ لِلۡیَتَـٰمَىٰ بِٱلۡقِسۡطِۚ وَمَا تَفۡعَلُوا۟ مِنۡ خَیۡرࣲ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِیمࣰا ١٢٧
They ask you [Prophet] for a ruling about women. Say, ‘God Himself gives you a ruling about them. You already have what has been recited to you in the Scripture about orphan girls [in your charge] from whom you withhold the prescribed shares [of their inheritance] and whom you wish to marry, and also about helpless children- God instructs you to treat orphans fairly: He is well aware of whatever good you do.’
They ask you about women. Say: Allah instructs you about them, and what is recited to you in the book about orphan girls whom you don’t give them what was ordained for them (marriage-gift and inheritance) and yet you desire that you marry them. (Allah reminds you concerning) weak (and helpless) children among you that you stand for orphans with justice. Whatever good you do, indeed Allah is All-Aware of it.
And they ask thy decree concerning women. Say thou: Allah decreeth unto you concerning them and so do the revelations that have been rehearsed unto you in the Book concerning the orphan women unto whom yes give not that which is prescribed for them and yet desire that ye shall wed them, and concerning the oppressed children, and concerning this, that ye shall deal with the orphans in equity, and whatsoever of good ye de, then verily thereof Allah is ever Aware
And they ask you for judgement about women. Tell them: "God has given you instructions about them. You also read them in the Book concerning orphaned women (in your charge) to whom you deny their ordained rights and yet wish to take them in marriage, as well as in respect of helpless children, that you should be just in the matter of orphans." The good you do is known to God
They request a legal ruling concerning women... Say, “Allah already gives you a ruling about them!” It is already recited to you how you do not give the rights decreed to the orphan girls and yet you desire to marry them, and how you need to be just to the children and the orphans... Whatever good you do, Allah is certainly Aleem of it (for He is the creator of the good that you do).
They will ask you for a fatwa about women. Say, ´Allah gives you a fatwa about them; and also what is recited to you in the Book about orphan girls to whom you do not give the inheritance they are owed, while at the same time desiring to marry them; and also about young children who are denied their rights: that you should act justly with respect to orphans.´ Whatever good you do, Allah knows it.
They seek your ruling concerning women. Say, ‘Allah gives you a ruling concerning them and what is announced to you in the Book concerning girl orphans —whom you do not give what has been prescribed for them, and yet you desire to marry them— and about the weak among children: that you should maintain the orphans with justice, and whatever good you do, indeed Allah knows it well
(O Messenger!) They ask you to pronounce laws concerning women. Answer them: "God pronounces to you the laws concerning them and it is recited to you in this Book concerning female orphans, to whom you do not give what has been ordained for them (as bridal-due or for their maintenance), and yet desire to marry them (out of greed to get their charms or wealth for yourself, or by refusing to let them marry to continue benefiting from their wealth); and also concerning the weak, helpless children (whose rights should be protected), and that you must be assiduous in observing the rights of orphans." Whatever good you do – surely God has full knowledge of it
And they seek your ruling with regard to (marrying) women (having no husbands). Say, `Allah gives you His ruling about them and He reminds you the ruling as has (already) been mentioned to you in this Book regarding women without husbands (- widows, divorced, or yet to be married) to whom you do not give their rights prescribed for them, yet you feel inclined to get them in marriage (with a mind to take over their belongings) and (the ruling is also regarding) the helpless children. (He enjoins you to) stand firm in observing equity towards the orphans. And (remember) whatever good you do Allah knows it very well
They will ask thee for a pronouncement concerning women. Say: 'God pronounces to you concerning them, and what is recited to you in the Book concerning the orphan women to whom you give not what is prescribed for them, and yet desire to marry them, and the oppressed children, and that you secure justice for orphans. Whatever good you do, God knows of it.
They ask your opinion about women, say: “God gives His opinion to you regarding them and (that is in) what is read to you from the book regarding the female orphans whom you do not give them what is prescribed for them and you like to marry them, and the weak (and helpless) children, that you should carry out justice for the orphans.” And anything good you do, God knows about it.
People will come to you asking about the way women should be dealt with. Say: “As it is recited in the book, be trustworthy in handling the wealth of the female orphans. If you decide to marry them, do not cheat them out of their dowries. Do not take advantage of them and take the weak and oppressed children under your protection. You must be fair in dealing with male orphans too. Be nice to the orphans and know that whatever good you do, God is aware of it.”
They ask your instruction concerning women. Say, “God instructs you about them, and what has been rehearsed to you in the Book concerning the orphans of women to whom you do not give what is asked of you, and yet whom you desire to marry. And also concerning the children who are weak and oppressed. And that you stand firm for justice on behalf of the orphans. There is not a good deed that you can do, that God is not well acquainted with
They ask you for a ruling about women. Say, “Allah gives you a ruling about them, and (so does) what is read to you in the Scripture about orphan women to whom you do not bring what is prescribed for them, yet you wish to marry them, and (about) those deemed weak and oppressed from among children and that you should treat orphans justly. And whatever good you do—indeed, Allah has always been All-Knowing of it.”
They will ask thee a decision about women; say, 'God decides for you about them, and that which is rehearsed to you in the Book; about orphan women to whom ye do not give what is prescribed for them, and whom ye are averse from marrying; and about weak children; and that ye stand fairly by orphans;- and what ye do of good, verily, that God knows.
And they ask you the decree concerning women; say, “Allah gives you a decree concerning them - and what is recited to you from the Qur’an concerning orphan girls, that you are not giving them which is ordained for them, and you are avoiding marrying them - and concerning the weak children, and that you must firmly establish justice in dealing with the orphans’ rights; and whatever good deeds you do, then Allah is Well Aware of it.”
They inquire from you with regards to the women. Say, “Allah gives you an answer regarding them” and that which is rehearsed unto you in the book regarding the orphan women who you do not give them that which is prescribed for them but yet you desire to marry them. And with regards to those who are minors from among the children and that you stand in uprightness regarding the orphans. And whatever good you do, then truly Allah indeed is All-knowing about it.
They will consult thee concerning women; answer, God instructeth you concerning them, and that which is read unto you in the book of the Koran concerning female orphans, to whom ye give not that which is ordained them, neither will ye marry them, and concerning weak infants, and that ye observe justice towards orphans: Whatever good ye do, God knoweth it
They will ask you for a decision (or instructions) about women; say, "Allah decides for you about them, and so do the Scriptures recited to you (remember them) about female orphans to whom you do not give what is prescribed for them though you are n
They will ask you for a verdict concerning women. Say: "Allah decides for you concerning them, and what has been recited in the Book concerning orphaned women to whom you do not give what is written, and yet desire to marry them, and the abased children, and that you secure justice for orphans. Whatever good you do, Allah has knowledge it
Moreover, they will consult thee in regard to women: SAY: God hath instructed you about them; and His will is rehearsed to you, in the Book, concerning female orphans to whom ye give not their legal due, and whom ye refuse to marry; also with regard to weak children; and that ye deal with fairness towards orphans. Ye cannot do a good action, but verily God knoweth it
And people ask instruction and verdict from you about An-Nisa (i.e., the word used in the third Verse of this very Surah, since it limits or specifies the circle wherein one can select marital partner when one desires to have more than one wife at a time). Say "Allah gives instruction and verdict to you about An-Nisa. And what is rehearsed or recited to you in Al-Kitab (in Surah An-Nisa, Verse No. 3) — is about Yatamannisa (weaker class among women)) whom you give not (i.e., you approach them not for monogamy) whatever is written to them (i.e., they have a right to be accepted in marriage even when one desires to have one wife at a time), while (under guidance of your inherent nature and conscience) you do desire that you should take those women in marriage (and thus provide them family life and a home of theirs to live). And (what is rehearsed or recited to you in Al-Kitab in Surah An-Nisa, Verse No. 3, is in the interest of those) who are weakened and unprotected out of the children (born to these women, through their previous husbands who widowed or divorced these mothers). And (this instruction or verdict, coming from Allah desires) that you take a stand in favour of Al-Yatama (the weaker class of women, and more specially when they have with them children from their previous husbands). And whatever you do in the form of a good, desirable and commendable (act), then surely, Allah is All-Aware of it.
And they ask thee for advice about women. Say: God pronounces to you about them (f) and what is recounted to you in the Book about women who have orphans, those to whom (f) you give not what was prescribed for them (f) because you prefer that you marry them (f) and about the ones taken advantage of due to weakness among children and that you stand up for the orphans with equity. And whatever you accomplish of good, then, truly, God had been Knowing of it.
They ask your instructions concerning women. Say, “Allah does instruct you about them, as recited to you in the Book. It concerns orphaned girls to whom you have not yet given what has been ordered for them even though you desire to marry them. It concerns helpless children and your duty to treat orphans fairly. Allah certainly has full knowledge of whatever good you do.”
They ask your decision concerning the women. Tell them: Allah makes His decision concerning them and along with it reminds you about those commandments, recited to you in the Book (The Qur'an), relating to orphan girls to whom you do not give their lawful rights and to whom you do not wish to marry. He also reminds you regarding the helpless children, and to stand firm for justice to orphans. Whatever good you do, Allah surely knows it
They ask you to pronounce laws concerning women, say: ´Allah pronounces to you concerning them, and reminds you of the injunctions which were recited to you in the Book about female orphans whom you do not give what has been ordained for them and whom you wish to marry (out of greed)´, and the commandments relating to the children who are weak and helpless. Allah directs you to treat the orphans with justice. Allah is well aware of whatever good you do
And they ask thee a decision about women. Say: Allah makes known to you His decision concerning widowed women, whom you give not what is appointed for them, while you are not inclined to marry them, nor to the weak among children, and that you should deal justly with orphans. And whatever good you do, Allah is surely ever Knower of it
And they ask you about the women, say: Allah instructs you about them through that which is read to you from the book concerning the orphans among the women whom you do not give that which was prescribed for them nor do you desire to marry them, and the weak among the children, and that you stand with justice for the orphans; and whatever good you do, then Allah is certainly a Knower of it.
And they seek decrees from you regarding the women. Tell them that Allah has decreed to you about them. And the decrees are those recited unto you, in the Book, regarding the orphaned/helpless women whom you wish to marry without paying what is ordained for them and regarding the weak and oppressed children,h and that you stand up for justice for the orphans. And whatever good you do, Allah would indeed be aware of it
And, (O Prophet,) people ask about your edict on matters concerning (orphan) women. Say: ‘Allah ordains you in their case, and the commandment (already) being communicated to you in the holy Book (also) pertains to those orphan women whom you deny (the rights) which have been prescribed for them. And (in order to take their assets into possession) you want to marry them. In addition to that, there is (also a decree) on affairs concerning helpless minor children, that stick to justice in matters of orphans. And whatever good you do, Allah is indeed Well Aware of that
And they seek a ruling regarding the women, Say: "God will give you a ruling regarding them and what is being recited to you in the Scripture regarding the orphan's mothers whom you wish to marry, but have not given them what was decreed for them; as well as the weak from the children: That you stand for the orphans in equality." Whatever good you do, then God is aware of it
And they seek a ruling regarding the women, say: "God will give you a ruling regarding them and what is being recited to you in the Book regarding the orphans' mothers whom you wish to marry but have not given them what was decreed for them, and the oppressed from the children: That you stand for the orphans in equality." Whatever good you do, then God is aware of it
And they seek a ruling regarding the women, say: "God will give you a ruling regarding them and what is being recited to you in the Book regarding the orphans' mothers whom you wish to marry but have not given them what was decreed for them, and the oppressed from the children: That you stand for the orphans in equality." Whatever good you do, then God is aware of it.
And they ask for your opinion/clarification in the women, say: "God decreed/clarifies in them (F), and what is read/recited on you in The Book in the women orphans/minors that lose their father, those who (F) you did not give them (F) what was written/dictated to them (F), and you desire that you marry them (F), and the weakened from the children/new borns, and that you take care of to the orphans/minors that lose their father with the just/equitable; and what you make/do from goodness, so that God was/is with it knowledgeable."
AND THEY will ask thee to enlighten them about the laws concerning women. Say: "God [Himself] enlightens you about the laws concerning them"- for [His will is shown] in what is being conveyed unto you through this divine writ about orphan women [in your charge], to whom - because you yourselves may be desirous of marrying them - you do not give that which has been ordained for them; and about helpless children; and about your duty to treat orphans with equity. And whatever good you may do - behold, God has indeed full knowledge thereof
And they ask you for your pronouncement concerning women. Say, " Allah pronounces concerning them, and what is recited to you in the Book concerning the orphan women (Or (possibly): women who have orphans. And Allah knows bests) to whom you do not bring what is prescribed for them, and (yet) you desire to marry them, and the (ones) deemed weak of the children (Literally: newborns) (and) that you keep up equity (Literally: set "things" up with equity) for orphans. And whatever charity you perform, then surely Allah has been Ever-Knowing of it
They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it
(Muhammad), they ask you concerning women. Tell them, "God will instruct you about them, besides that which can be read in the Book, about widows with children, whom you wanted to marry without giving them their due rights and He will instruct you about the rights of the weak and oppressed children. God commands you to maintain justice with the orphans. God knows all about whatever good you do
They ask you about women. Say, .Allah answers you about them, and so does what is recited to you from the Book regarding orphaned women whom you do not give what is prescribed for them and tend to marry them, and regarding the weak from the children, and that you should maintain justice for the orphans. Whatever good you do Allah is aware of it
They seek your legal advice about the rights of women. Say: “Allâh instructs you about their rights, and that which is recited to you in the ‘Book’, concerning the rights of the orphan girls whom you give not what is prescribed for them and yet whom you desire to marry, and concerning the weak among children, and that you ought to deal justly with orphans. Consequently, whatever good thing you do, (be sure) Allâh is Ever All-Aware of it.”
They seek your opinion about women. Say, "Allah instructs you about them and (reminds you about) what was recited to you (earlier) in the book concerning the orphan girls. (Out of greed), you desire to marry them but you are not prepared to give them their lawful share and their rights _ (the nuptial dowry and a share in inheritance) _ that have been ordained for them! (He) also (instructs you) about the helpless and oppressed children. You should treat the orphans with justice. Indeed, Allah is very well aware of any (and every) good deed you ever do!"
They seek your legal advice about the rights of women. Say: “Allâh has already instructed you about their rights, and that which is recited to you in the Book concerning the rights of the orphan girls whom you give not what is prescribed for them and yet whom you desire to marry, as also concerning the weak among children, and that you ought to deal justly with orphans. Consequently, whatever good thing you do, (be sure) Allâh is Ever All-Aware of it.”
And they – those who conformed to Islam - seek counsel from you O Muhammad concerning women; how to act toward them and deal Justly with them! Say to them: "Allah's decretal reply to your question, relative to women, is formally announced," “Instructions have been recited to you from the Book -the Quran–". Further instructions concern the female orphans to whom you deny their due and whom you wish to marry: "It is not right to take advantage of their helpless position nor of the helpless position of all those who are young." "And you must deal justly with orphans and exercise your authority in maintenance of their right. And whatever deed you imprint with wisdom and piety is an honourable deed, it always comes to Allah’s knowledge."
They asked you concerning women. Say: “Allah instructs you concerning them – in addition to what was recited to you in the Book – about female orphans from whom you withhold what is prescribed for them regarding their inheritance because you wish to marry them,” and likewise helpless children, deal fairly with orphans. Allah knows whatever good you do
They ask you ˹O Prophet˺ regarding women. Say, “It is Allah Who instructs you regarding them. Instruction has ˹already˺ been revealed in the Book concerning the orphan women you deprive of their due rights but still wish to marry, also helpless children, as well as standing up for orphans’ rights. And whatever good you do is certainly well known to Allah.”
They seek a ruling from you about women, say Allah will give you a ruling about them and what has been recited to you in the Book about female orphans whom you do not give what has been allocated for them when you want to marry them and about the weak amongst children and that you should treat the orphans with fairness, and whatever good you do, Allah knows of it.
They consult you concerning women. Say: ‘God has instructed you about them, and so have the verses proclaimed to you in the Book, concerning the orphan girls whom you deny their lawful rights and refuse to marry; also regarding helpless children. He has instructed you to deal justly with orphans. Of the good you do, surely God has full knowledge.‘
They consult you concerning women: say, "GOD enlightens you regarding them, as recited for you in the scripture. You shall restore the rights of orphaned girls whom you cheat out of their due dowries when you wish to marry them: you shall not take advantage of them. The rights of orphaned boys must also be protected as well. You shall treat the orphans equitably. Whatever good you do, GOD is fully aware thereof."
They ask you [Prophet] for a ruling about women. Say, "God gives you a ruling about them, along with what has been recited to you through the Book about orphan women [in your charge], from whom you withhold the prescribed shares [of their inheritance] and whom you wish to marry; and about helpless children; and about your duty to treat orphans with fairness. God has full knowledge of whatever good you do." ( :
They ask you [Prophet] for a ruling about women. Say, “God gives you a ruling about them, along with what has been recited to you through the Book about orphan women [in your charge], from whom you withhold the prescribed shares [of their inheritance] and whom you wish to marry; and about helpless children; and about your duty to treat orphans with fairness. God has full knowledge of whatever good you do.”
And they seek your ruling in the women. Say, “Allah gives you ruling in them and in what has been recited upon you in the Book in the orphan’s women which you do not give them what is written for them, and you desire to request to shag them, and about the weakened from the kids, and that you establish by the equity for the orphans. And whatever you do among goodness, surely, so Allah is ever Knowledgeable with it.
And they ask you for a pronouncement concerning women. Say: 'Allah preonounces to you concerning them, and what is recited to you in the Book concerning the orphan women to whom you do not give what is appointed for them, while you desire to marry them, and also (concerning) the oppressed children, and that you should deal towards orphans with equity, and whatever of good you do, verily Allah knows it'
They ask you for rulings concerning women. Say, God [Himself] gives you His rulings concerning them, as well as what is conveyed to you through this Book about orphan women whom you deny what has been assigned to them, and you are disinclined to marry them; and concerning helpless children, and about your duty to treat orphans with fairness. Whatever good you may do, God knows it fully.
(It is imperative to realize that women are no less a part of the society. Moreover, they are the custodians of the future generations like a garden that bears flowery plants (2:223)) They ask you to enlighten them further about the Laws concerning women (O Prophet). Say, "Allah Himself enlightens you about the Laws concerning them, and the Book which has been recited to you conveys the decree. (You shall be especially kind to women who are widowed, orphaned, or left helpless for any reason (2:83), (2:215), (4:3), (2:240), (8:41)) You shall restore the rights of the orphaned women to whom you give not what is ordained (their due marital gifts) when you wish to marry them. And Allah decrees about helpless children, and your duty to treat orphans in a most kind manner. And whatever good you may do, behold, Allah is ever Aware."
And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it
And they seek of thee the decision of the law concerning marriage with more women than one. Say, ALLAH gives you His decision concerning them. And that which is recited to you elsewhere in your Book concerns the orphan girls whom you give not what is prescribed for them and whom you desire to marry, and also concerns the weak among children. And HE enjoins you to deal equitably with the orphans. And whatever good you do, surely ALLAH knows it well
They seek a ruling from thee concerning women. Say, “God gives you a ruling concerning them, and that which has been recited to you in the Book concerning the orphan girls—to whom you give not what is prescribed for them though you desire to marry them—and also the helpless among the children: that you should uphold justice for the orphans. Whatever good you do, surely God knows it well.
They ask your legal instruction concerning the women; Say: "Allah does instruct you about them: And (remember) what has been stated to you in the Book, concerning the orphans girls to whom you give not the portions prescribed; And yet whom you desire to marry, and also concerning the children who are weak and oppressed: Yet you stand firm for justice to orphans. There is not a good deed which you do, Allah is Well Acquainted with it."
They ask you for a legal ruling concerning women. Say, “God gives you a legal ruling about them, as well as what was communicated to you in the Scripture concerning orphan girls whom you deny what’s prescribed for them and yet you wish to marry, and concerning the vulnerable among children. You are urged to treat orphans with fairness.” Whatever good you do, God is fully aware of it.
They ask you for a ruling about women. Say, 'God gives you a ruling about them, and so does what is stated to you in the Book about widowed women from whom you withhold what is decreed for them, yet you desire to marry them, and about helpless children: that you should treat the orphans fairly.' Whatever good you do, God knows it
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And they request from you, [O Muhammad], a [legal] ruling concerning women. Say, " Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them - and [yet] you desire to marry them - and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good - indeed, Allah is ever Knowing of it
They ask you for a decision about women. Say: 'God decides for you about them, and what is recited to you in the Book concerning orphan women to whom you do not give what is prescribed for them - and you desire to marry them - and the weak among children, and that you stand for orphans with justice. And what you do of good, then indeed, God knows of it.
They ask thy instruction concerning the women say: God doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye des ire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but God is well-acquainted therewith
They ask thy instruction concerning the women say: Allah doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith
وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضࣰا فَلَا جُنَاحَ عَلَیۡهِمَاۤ أَن یُصۡلِحَا بَیۡنَهُمَا صُلۡحࣰاۚ وَٱلصُّلۡحُ خَیۡرࣱۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِیرࣰا ١٢٨
If a wife fears high-handedness or alienation from her husband, neither of them will be blamed if they come to a peaceful settlement, for peace is best. Although human souls are prone to selfishness, if you do good and are mindful of God, He is well aware of all that you do
And if a woman fears cruelty or desertion of her husband, then there is no blame on both of them that they reconcile themselves between reconciliation; and reconciliation is better. The souls are swayed by greed. But if you do good and fear from evil, then surely, Allah is Well- Acquainted with what you do.
And if a woman feareth from her husband refractoriness or estrangement, it shall be no blame on the twain if they effect between them a reconciliation; and reconciliation is better. And souls are engrained with greed. And if ye act kindly and fear Him, then verily Allah is ever of that which ye work Aware
If a woman fears aversion from her husband, or ill treatment, there is no harm if they make a peaceful settlement; and peace is an excellent thing. But men keep self-interest uppermost. Yet if you do good and fear God, God is cognisant of all that you do
If a woman fears ill-treatment from her husband or that he will forsake her, there is no fault in them seeking reconciliation... Reconciliation is best; the self (ego identities) is prone to ambition... If you do good and protect yourselves, surely Allah is Habir of what you do (as their creator).
If a woman fears cruelty or aversion on her husband´s part, there is nothing wrong in the couple becoming reconciled. Reconciliation is better. But people are prone to selfish greed. If you do good and have taqwa, Allah is aware of what you do.
If a woman fears from her husband misconduct or desertion, there is no sin upon the couple if they reach a reconciliation between themselves; and reconcilement is better. The souls are prone to greed; but if you are virtuous and Godwary, Allah is indeed well aware of what you do
If a woman fears from her husband ill-treatment or (such breach of marital obligations as) his turning away in aversion, then there will be no blame on them to set things right peacefully between them; peaceful settlement is better. (Bear in mind that) human souls are prone to selfish avarice, so (O husbands) if you do good in consciousness of God and act in reverence for Him and piety (in observing the rights of women), then surely God is fully aware of what you do
And if a woman fears high-handedness or indifference on the part of her husband then there is no blame on them both that they may be amicably reconciled to each other and reconciliation is the best. And covetousness and greed is ever present in human minds, but if you do good and guard against (this) evil, (you will find) then Allah is Well-Aware of what you do
If a woman fear rebelliousness or aversion in her husband, there is no fault in them if the couple set things right between them; right settlement is better; and souls are very prone to avarice. If you do good and are godfearing, surely God is aware of the things you do
And if a woman is afraid of her husband’s disloyalty (in performing his marital duties) or desertion, then there is no blame on them if they make things right between them by settlement (and compromise), and settlement is better, even though the (human) souls are filled with greed and stinginess. And if you do good and be cautious (of God), God is well aware of what you do.
If a woman feels being mistreated or not loved by her husband, [she should speak up and] the couple should find a solution for their marital problems; after all, establishing a peaceful relationship is the best of all. Know that narrow mindedness [in marital relationship] is a general characteristic of human beings. If you [can overcome this narrow mindedness and] be graceful in your relationships and always keep the Lord in mind, God will surely notice it as He is aware of everything you do
If a wife fears mistreatment or neglect on her husband’s part, there is no blame on them if they arrange an amicable settlement between themselves. And such settlement is best, even though men’s souls are swayed by greed. But if you do good and practice self-restraint, God is well acquainted with all that you do
And if a woman fears disloyalty or disregard from her husband, then no sin is committed by them if they reform what is between themselves, for reconciliation is better. Yet stinginess has been brought to the (inner) selves. But if youpl excel in doing good and become mindful (of God)—indeed, Allah has always been All-Aware of what you do.
And if a woman fears from her husband perverseness or aversion, it is no crime in them both that they should be reconciled to each other, for reconciliation is best. For souls are prone to avarice; but if ye act kindly and fear God, of what ye do He is aware
And if a woman fears ill treatment from her husband or disinterest, so it is no sin for them if they reach an agreement of peace between themselves; and peace is better; and the heart is trapped in greed; and if you do good and practice piety, then Allah is Well Aware of it
But if a woman has reason to fear from her husband arrogance or disregard, then there is no restriction on both of them that they make a compromise between the two of them and the reconciliation is better but the souls are conjoined with the selfishness but if you act in excellence and you revere Allah, truly Allah is All-acquainted with all that you do.
If a woman fear ill usage, or aversion from her husband, it shall be no crime in them if they agree the matter amicably between themselves; for a reconciliation is better than a separation. Mens souls are naturally inclined to covetousness: But if ye be kind towards women, and fear to wrong them, God is well acquainted with what ye do
And if a woman fears from her husband perverseness or aversion (ill-treatment or desertion), it is no crime in them both that they should make terms of amicable settlement, for peace (agreement) is best. But souls are prone to avarice; if you do good (ac
If a woman fears hatred or aversion from her husband there is no fault in them if the couple set things right between them, for reconciliation is better. Avarice attends the souls, but if you do what is good and are cautious, surely, Allah is Aware of what you do
And if a wife fear ill usage or aversion on the part of her husband, then shall it be no fault in them if they can agree with mutual agreement, for agreement is best. Men's souls are prone to avarice; but if ye act kindly and fear God, then, verily, your actions are not unnoticed by God
And if a woman (in wedlock) apprehended from her husband, an attitude leading to break-up or separation, then there is no blame on this twain if (these) two decide some terms of reconciliation between their two-selves. And an agreement of reconciliation is better. And human inner-selves are made to sway towards selfishness (as a trait) and if you do Ehsan and pay obedience (to The Book ), then surely Allah happened to be All-Aware of what you do
And if a woman feared resistance or turning aside from her husband no blame on either of them that they make things right between the two, that there be reconciliation. And reconciliation is better. And persons were prone to stinginess. And if you do good and are Godfearing, then, truly, God had been Aware of what you do.
If a wife fears cruelty or desertion from her husband, the couple will not be blamed [for their marital problems] if they come to an amicable settlement. Such an agreement is best [for resolving a bad marriage]. Even though people are deeply influenced by greed, you should do the right thing and use self-discipline. Allah takes notice of what you do.
If a woman fears cruelty or desertion from her husband, there is no blame if both of them agree to reconcile by means of a compromise, after all compromise is better. Human souls are prone to narrow- mindedness, but if you show generosity and fear Allah in your dealings, surely Allah is well aware of your actions
If a woman fears either ill-treatment or aversion from her husband it is not wrong for the husband and wife to bring about reconciliation among themselves (by compromising on their rights), for settlement is better. Man´s soul is always prone to selfishness, but if you do good and are God-fearing, then surely Allah is aware of the things you do
And if a woman fears ill-usage from her husband or desertion no blame is on them if they effect a reconciliation between them. And reconciliation is better. And avarice is met with in (men’s) minds. And if you do good (to others) and keep your duty, surely Allah is ever aware of what you do
And if a wife fears confrontation or desertion from her husband, there is no sin on them both if they reconcile between themselves (with a suitable) reconciliation, and reconciliation is better. And selfishness has been made to be present in the souls, and if you do good and guard (against evil), then Allah is certainly informed of what you do.
And if a woman fears from her husband cruelty or desertion, no blame accrues on either of them, if they effect reconciliation between themselves. And reconciliation is better. And human beings are subject to greed. And if you do good deeds and fear Allah, then Allah is indeed aware of what you do
If a woman fears maltreatment or indifference on the part of her husband, there is no harm if both (husband and wife) reconcile on some appropriate accord, and reconciliation (in truth) is best. The human nature has (no doubt) been made (more or less) self-seeking, but if you practise benevolence and guard yourselves against evil, Allah is indeed Well Aware of the works that you do
And if a woman fears from her husband desertion, or ill-treatment, then there is no sin for them to reconcile between themselves; and reconciliation is good. And the souls are brought by need. And if you are kind and do right, then God is expert over what you do
And if a woman fears from her husband desertion or disregard, then there is no sin for them to reconcile between themselves; and reconciliation is good. And the souls are brought by need. And if you are kind and do right, then God is expert over what you do.
And if a woman fears from her husband rebellion or disregard, then there is no sin upon them to find a solution of reconciliation between themselves; and reconciliation is best. And the souls are brought by need; and if you are kind and do right, then God is expert over what you do.
And if a woman feared from her husband quarrel/despise or objection/opposition/turning away, so no offense/guilt (is) on them (B) that they (B) correct/reconciliate between them (B) correction/reconciliation, and the correction/reconciliation (is) best ; and the selves the miser/careful were brought/made to be present/made to attend , and if you do good and you fear and obey, so then God was/is with what you make/do an expert/experienced
And if a woman has reason to fear ill-treatment from her husband, or that he might turn away from her, it shall not be wrong for the two to set things peacefully to rights between themselves: for peace is best, and selfishness is ever-present in human souls. But if you do good and are conscious of Him - behold, God is indeed aware of all that you do
And in case a woman fears non- compliance or veering away in her husband, then there is no fault in both of them if they make a righteous reconciliation between them; (Literally: that they reconcile a reconcile a reconciliation) and reconciliation is most charitable; and avarice is made ever present to selves (i.e., persons). And in case you do fair (deeds) and are pious (to Allah), then Allah has been Ever-Cognizant of whatever you do
If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do
If a woman is afraid of her husband's ill treatment and desertion, it will be no sin for both of them to reach a reconciliation. Reconciliation is good even though men's souls are swayed by greed. If you act righteously and be pious, God is Well Aware of what you do
If a woman fears ill treatment or aversion from her husband, then, there is no sin on them in entering into a compromise between them. Compromise is better. Avarice is made to be present in human souls. If you do good and fear Allah, then, Allah is All-Aware of what you do
When a wife fears cruelty or desertion on the part of her husband. They would not be at fault if they put forward the terms for peace between them. Reconciliation is better although greed is part of human nature! If you seek to do good and act piously, (then you will fine) Allâh is indeed Ever Well-Acquainted with all what you do.
In case a woman fears abuse, mistreatment or desertion by her husband, there is nothing wrong for the two of them to compromise and come to terms. It is better to make peace (and restore harmony). The soul is certainly swayed by greed. If you are righteous and ward off evil, then (be assured that) Allah is very well Aware of everything you do
When a wife fears cruelty or desertion on the part of her husband, then the couple would not be at fault if they put forward the terms for peace between them. Reconciliation is better although greed is part of human nature! If you seek to do good and act piously, (then you can rest assured that) Allâh is indeed Ever Well-Acquainted with what you do.
And if a woman be apprehensive about her husband's ill treatment and she fears his aversion and cruelty or desertion, they incur no blame should they reconcile their quarrel and reconcile themselves with their own hearts and with Allah, for, the action of reconciling persons is consistent with piety. What prejudice the minds are greed or cupidity and non-admission of a point claimed in argument or of conceding anything asked or required. But if you turn your thoughts on moral excellence and benevolence and entertain the profound reverence dutiful to Allah, you shall find that Allah has always been Khabirun of all that you do
If a woman is afraid of her husband’s ill-conduct or alienation, both should try to reconcile with each other without feeling guilty. Reconciliation is the best policy, but humans tend to be selfish.aaSo if you are righteous and mindful of Allah, remember that Allah is aware of what you do.
If a woman fears indifference or neglect from her husband, there is no blame on either of them if they seek ˹fair˺ settlement, which is best. Humans are ever inclined to selfishness. But if you are gracious and mindful ˹of Allah˺, surely Allah is All-Aware of what you do.
And if a woman fears from her husband mistreatment or abandonment, then it is no sin upon them if they make an arrangement between themselves, and an arrangement is better, and selfishness is present in all souls, and if you do good and beware then Allah knows what you do.
If a woman fear ill-treatment or desertion on the part of her husband, it shall be no offence for them to seek a mutual agreement, for agreement is best. People are prone to avarice. But if you do what is right and guard yourselves against evil, know then that God is cognizant of all your actions
If a woman senses oppression or desertion from her husband, the couple shall try to reconcile their differences, for conciliation is best for them. Selfishness is a human trait, and if you do good and lead a righteous life, GOD is fully Cognizant of everything you do.
If a woman has reason to fear ill-treatment or even a lack of interest from her husband, neither of them will be blamed if they come to a peaceful settlement, for peace is best. Selfishness is always present in human souls. If you do good and are mindful of God, He is well aware of all that you do.
If a woman has reason to fear ill-treatment or even a lack of interest from her husband, neither of them will be blamed if they come to a peaceful settlement, for peace is best. Selfishness is always present in human souls. If you do good and are mindful of God, He is well aware of all that you do.
And if a woman fears an ill conduct or desertion from her man, there is no misdemeanor upon them if they reconcile between them, and the reconciliation is goodness. And the greedy souls were brought; and if you fine, and show piety, so Allah is with what you are working, Expert.
And if a woman fears ill treatment from her husband, or desertion, there is no sin on the couple if they effect a reconciliation between them, and reconciliation is better but avarice has been made to be present in the (people's) minds, and if you do good and keep from evil, then verily Allah is aware of what you do
If a woman has reason to fear ill- treatment or desertion by her husband, it shall not be wrong for the two of them if they should try to set things peacefully to rights between them; for peace is best. Avarice is ever-present in human souls. If you act with kindness and are God-fearing, surely God is aware of all that you do.
If a woman experiences ill-treatment from her husband or fears that he might turn away from her, there should be no hesitation in taking corrective action and resolving the matter between them amicably. Conciliation is best. Selfishness is ever present in human psyche. And if you take care to benefit each other and be mindful of Allah, verily Allah is ever Aware of all you do. (Allah, the Cognizant shows you the best way (2:228-234), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1) (65:1-4))
And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do
And if a women fears ill treatment or indifference from her husband, it shall be no sin that they be suitably reconciled to each other; and reconciliation is best. And people are prone to covetousness. And if you do good and are righteous, surely ALLAH is Aware of what you do
If a wife fears animosity or desertion from her husband, there is no blame upon them should they come to an accord, for an accord is better. Souls are prone to avarice, but if you are virtuous and reverent, surely God is Aware of whatsoever you do
And if a woman fears cruelty or desertion on her husband's part, there is no blame on both of them if they arrange all agreeable settlement between themselves; And such settlement is best; even though men's souls are swayed by greed. But if you do good and practice self-restraint, Allah is Well Acquainted with all that you do
If a woman fears ill-treatment or estrangement from her husband, there is no fault in them if they reconcile. Reconciliation is always preferable, yet human nature gravitates towards selfishness. If you behave with righteousness and reverence, God is Ever-Aware of what you do.
If a woman fears maltreatment or desertion from her husband, there is no fault in them if they reconcile their differences, for reconciliation is best. Souls are prone to avarice; yet if you do what is good, and practice piety—God is Cognizant of what you do
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And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted
And if a woman fears from her husband perverseness or aversion, then it is no crime in them both that they make terms of peace between themselves, a reconciliation, and reconciliation is best. And the souls are prone to covetousness; and if you do good and fear, then indeed, God is aware of what you do.
If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and pr actise self-restraint, God is well-acquainted with all that ye do
If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, Allah is well-acquainted with all that ye do
وَلَن تَسۡتَطِیعُوۤا۟ أَن تَعۡدِلُوا۟ بَیۡنَ ٱلنِّسَاۤءِ وَلَوۡ حَرَصۡتُمۡۖ فَلَا تَمِیلُوا۟ كُلَّ ٱلۡمَیۡلِ فَتَذَرُوهَا كَٱلۡمُعَلَّقَةِۚ وَإِن تُصۡلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورࣰا رَّحِیمࣰا ١٢٩
You will never be able to treat your wives with equal fairness, however much you may desire to do so, but do not ignore one wife altogether, leaving her suspended [between marriage and divorce]. If you make amends and remain conscious of God, He is most forgiving and merciful
You will never be able to do justice between wives even if you passionately desire, so don’t incline the whole inclination (to one of them with more time and provision), and leave others as hanging. But if you act rightly and fear Allah, then indeed Allah is Forgiving, Merciful.
And ye are not able to deal evenly between the wives, even though ye long to do so, but incline not an extreme inclining so that ye may leave her as one ahanging. And if ye effect a reconciliation and fear Allah, then Allah is ever Forgiving, Merciful
Howsoever you may try you will never be able to treat your wives equally. But do not incline (to one) exclusively and leave (the other) suspended (as it were). Yet if you do the right thing and are just, God is verily forgiving and kind
No matter how hard you try you will never be able to treat your wives with equal fairness! (At least) try not to neglect the others altogether while showing extra attention to one! If you be fair and protect yourselves, indeed Allah is the Ghafur, the Rahim.
You will not be able to be completely fair between your wives, however hard you try. But do not be completely partial so as to leave a wife, as it were, suspended in mid-air. And if you make amends and have taqwa, Allah is Ever-Forgiving, Most Merciful.
You will not be able to be fair between wives, even if you are eager to do so. Yet do not turn away from one altogether, leaving her as if in a suspense. But if you are conciliatory and Godwary, Allah is indeed all-forgiving, all-merciful
You will never be able to deal between your wives with absolute equality (in respect of love and emotional attachment), however much you may desire to do so. But do not turn away altogether (from any one of them), so as to leave her in a dangling state (uncertain if she has or does not have a husband). If you act righteously (between them) and act in piety (fearful of doing any deliberate wrong to any of them), then surely God is All-Forgiving, All-Compassionate
It is not within your power (as far as natural feelings of love and devotion are concerned,) to maintain perfect balance between wives (and to treat them with equal justice) even though you be ever so eager; but do not incline with a total inclination (towards one so that you completely sever your relations with the other) so as to leave her like some thing suspended (as virtually deserted). And if you keep things right and guard against evil, then surely Allah is Great Protector, Ever Merciful
You will not be able to be equitable between your wives, be you ever so eager; yet do not be altogether partial so that you leave her as it were suspended. If you set things right, and are godfearing, God is All-forgiving, All-compassionate
You can never be fair between the women even if you are eager, therefore do not turn all the likeness (to one) so as to leave the other hanging. And if you make peace (and reconcile) and be cautious (of God), God is forgiving and merciful.
You can never treat your wives in an equal manner, even if you do your best. But this does not mean that you can leave a wife of yours in limbo (not having a real marital relationship with her nor divorcing her so that she may find a better relationship.) It will be ideal to establish a peaceful marital relationship in order to please the Lord as God [will take it into consideration and you will find that the Lord] is Merciful and Forgiving
You are never able to be fair and just between women, even if it is your ardent desire. But do not turn away from a woman altogether, as to leave her hanging in the air. If you come to a friendly understanding and practice self-restraint, God is Oft-Forgiving, Mercifully Redeeming
Furthermore, youpl will not be able to be equitable between the women no matter how keen you are, so do not be so biased as to leave her suspended. Rather, if you reform and become mindful (of God)—indeed, Allah has always been Oft-Forgiving, Bestowing of mercy.
Ye are not able, it may be, to act equitably to your wives, even though ye covet it; do not however be quite partial, and leave one as it were in suspense; but if ye be reconciled and fear, then God is forgiving and merciful
And you will never be able to deal equally between women however much you may desire - therefore do not be totally inclined towards one leaving the other in uncertainty; and if you do good and practice piety, then (know that) Allah is Oft Forgiving, Most Merciful
And you will never be able to deal with complete justice between the wives as much as you may like it but however do not swerve a complete swerving leaving her like a thing in suspense but if you act with righteousness and revere Allah, then truly Allah is indeed Oft-Forgiving, All-merciful.
Ye can by no means carry your selves equally between women in all respects, although ye study to do it; Therefore turn not from a wife with all manner of aversion, nor leave her like one in suspense: If ye agree, and fear to abuse your wives, God is gracious and merciful
It may be that you will not be able to act equitably to your wives, even though you ardently desire to. But do not turn away from her, leaving her in suspense. If you come to a friendly understanding and avoid evil, then Allah is Forgiving and Merciful
You will not be able to be just between your women, even though you are eager. Do not be altogether partial so that you leave her as if she were suspended. If you reform and are cautious, Allah is the Forgiver, the Merciful
And ye will not have it at all in your power to treat your wives alike, even though you fain would do so; but yield not wholly to disinclination, so that ye leave one of them as it were in suspense; if ye come to an understanding, and fear God, then, verily, God is Forgiving, Merciful
And it is certain you will not be capable that you may establish perfect equality amongst women (in your wedlock) even if you ardently desired. So do not incline (with) full inclination (to one of them, and) as a result, you leave her (i.e. the other) as a discarded one. And if you reform and correct (your behaviour with your wives) and pay obedience (to The Book), then surely Allah is Oft-Forgiving, continuously Merciful
You will never be able to be just between wives, even if you were eager so incline not with total inclination away from her, forsaking her as if she be one who is in suspense. And if you make things right and are Godfearing, then, truly, God had been Forgiving, Compassionate.
[If you have more than one wife,] you will not be able to be completely fair with your wives no matter how much you want (fairness). Do not pay too much attention to one wife and ignore another. To do so would leave (the ignored wife) in the predicament of having but not having a husband. If you come to correct terms and revere Allah, then certainly Allah is Most Forgiving, Most Merciful.
It is not possible for you to do justice between your wives even if you wish to do so; therefore, in order to comply with Divine Law, do not lean towards one wife to the extent that you leave the other hanging in air. If you work out a friendly understanding and fear Allah, Allah is Forgiving, Merciful
You will not be able to treat your wives with absolute justice not even when you keenly desire to do so. (It suffices in order to follow the Law of Allah that) you incline not wholly to one, leaving the other in suspense. If you act rightly and remain God-fearing, surely Allah is All-Forgiving, All-Compassionate
And you cannot do justice between wives, even though you wish (it), but be not disinclined (from one) with total disinclination, so that you leave her in suspense. And if you are reconciled and keep your duty, surely Allah is ever Forgiving, Merciful
And you will never be able to deal with equality between women (your wives) even if you excessively desire it, but do not be disinclined (from anyone of them) with total disinclination so as to leave her as if suspended; and if you act righteously and guard (against evil) then Allah is certainly Protectively Forgiving, Merciful.
And you are unable to be fairly just between wives, even though you may ardently wish to, but turn you not altogether away so as to keep her, as it were, in suspense. And if you make amends and fear Allah, then Allah is indeed Forgiving, Merciful
And you simply do not have the ability to do (ideal) justice amongst your (more than one) wives, however ardently you may desire to do it. Do not, therefore, incline with absolute fondness (towards one, thus) leaving the other like something suspended (in the midst). But if you mend your ways and refrain (from injustice and maltreatment), Allah is Most Forgiving, Ever-Merciful
And you will not be able to be fair regarding the women even if you make every effort; so do not sway too greatly and leave her as one hanging in a void. And if you reconcile and do right, then God is Forgiving, Merciful
And you will not be able to be fair regarding the women even if you make every effort; so do not sway too greatly and leave her as one hanging in a void. And if you reconcile and do right, then God is Forgiver, Merciful.
And you will not be able to be fair regarding the women even if you make every effort; so do not sway too greatly and leave her as one hanging in a void. And if you reconcile and do right, then God is Forgiver, Merciful.
And you will never be able that you be just/equitable between the women, and (even) if you held onto stingily and desired strongly (were very careful), so do not bend/sway all the bend/inclination, so you leave her as/like the suspended neither properly married nor divorced and free to remarry (abused, abandoned and neglected), and if you reconciliate, and you fear and obey (God), so then God was/is a forgiving, merciful
And it will not be within your power to treat your wives with equal fairness, however much you may desire it; and so, do not allow yourselves to incline towards one to the exclusion of the other, leaving her in a state, as it were, of having and not having a husband. But if you put things to rights and are conscious of Him - behold, God is indeed much-forgiving, a dispenser of grace
And you will never be able to do justice between (your) wives, (Literally: women) even if you are (so) eager; yet do not incline away completely (Literally: incline away all inclining) (from one), so that you leave her (behind) as if she were suspended. And in case you (do) righteousness and are pious (to Allah), then surely Allah has been Ever-Forgiving, Ever-Merciful
Ye will not be able to deal equally between (your) wives, however much ye wish (to do so). But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful
You will never be able to maintain justice among your wives and love them all equally, no matter how hard you try. Do not give total preference to one of them, leaving the other as if in suspense. If you do bring about reconciliation and maintain piety, God is All-forgiving and All-merciful
You shall never be able to maintain real equality between wives, even though you are eager to. So, do not lean totally (towards one) and leave the other as suspended. If you act righteously and fear Allah, then, Allah is Most-Forgiving, Very-Merciful
You will never ever be able to deal fairly with more than one wife, no matter how hard you strive. Therefore, be not inclined completely to one while leaving the other one hanging in midair. However, If you amend your ways and act piously, (then be sure that ) Allâh is indeed Ever Oft-Forgiving, Most Merciful.
Even if you (sincerely) desire (and try), you will not be able to maintain equality among (all) your wives. So do not lean towards one to an extent that you leave others (apprehensive and) in abeyance. If you mend your ways and fear (Allah), then indeed Allah is the most Forgiving and the most Merciful
You will never ever be able to deal fairly with more than one wife, no matter how hard you strive. Now, therefore, do not be completely inclined to one while leaving the other one hanging in midair. However, If you make amends and act piously, (you can rest assured that) Allâh is indeed Ever Oft-Forgiving, Most Merciful.
You shall never be able to do equity and justice to women in case of plurality of wives however much you wish, in good conscience, to do so. Therefore, do not disincline yourselves altogether from any of them acting upon your volition or upon a stronger volition than your own to keep her in suspense and mental anguish. And if you set estranged persons at one again and bring them back into concord and entertain the profound reverence dutiful to Allah, you shall find that Allah has always been ever Ghafurun and Rahimun
You will never be able to be strictly just when dealing with your wives, however hard you try, but do not lean so much towards one that you leave the other as though suspended between marriage and divorce. If you can reconcile and be mindful, Allah is Forgiving, Most Kind
You will never be able to maintain ˹emotional˺ justice between your wives—no matter how keen you are. So do not totally incline towards one leaving the other in suspense. And if you do what is right and are mindful ˹of Allah˺, surely Allah is All-Forgiving, Most Merciful.
And you will not be able to act justly between women even if you tried, so be not completely partial leaving her like suspended, and if you make an arrangement and beware, then Allah is forgiving, merciful.
Try as you may, you cannot treat all your wives impartially. Do not set yourself altogether against any of them, leaving her, as it were, in suspense. If you do what is right and fear God, God is forgiving and compassionate
You can never be equitable in dealing with more than one wife, no matter how hard you try. Therefore, do not be so biased as to leave one of them hanging (neither enjoying marriage, nor left to marry someone else). If you correct this situation and maintain righteousness, GOD is Forgiver, Most Merciful.
You will never be able to treat your wives with equal fairness, regardless of how much you desire to do so. Do not allow yourself to incline more towards one and exclude the other, potentially leaving her dangling [between marriage and divorce) If you make amends and remain mindful of God, He's most forgiving and Merciful-to-all.
You will never be able to treat your wives with equal fairness, regardless of how much you desire to do so. Do not allow yourself to incline more towards one and exclude the other, potentially leaving her dangling [between marriage and divorce). If you make amends and remain mindful of God, He’s the most Forgiving, the Mercy Giver.
And you cannot justify between the women, even if you are keen. So, do not incline all the inclination, so you leave her as the suspended one. And if you repair, and show piety, so surely, Allah is ever Forgiver, Merciful.
You will never be able to deal equitably between (your) wives, however much you be eager (to do so) ; then do not incline with a total inclination (to one) so that you leave her as it were in suspense; and if you effect reconciliation and keep from evil, then verily Allah is Forgiving, Merciful
In no way can you maintain equity between your wives, even though you may be keen to do so. Do not, then, be totally partial towards one to the exclusion of the other, leaving her, as it were, in a state of suspense. If you put things to rights and are God-fearing, God is indeed Much-Forgiving, Merciful.
Men who have been permitted a second wife for post-war exigencies (4:3) must understand that: You will not be able to deal equally between your wives however much you wish. But turn not altogether away from one, leaving her as if in suspense between having and not having a husband. Fulfill the rights of each one of them and be mindful of Allah. Verily, Allah is ever Forgiving, Merciful. (Your effort is seen 53:40, and He is the Absolver of your imperfections)
And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful
And you cannot keep perfect balance between wives, however much you may desire it. But incline not wholly to one so that you leave the other like a thing suspended. And if you are reconciled and act righteously, surely ALLAH is Most Forgiving, and Merciful
You will not be able to deal fairly between women, even if it is your ardent desire, but do not turn away from one altogether, so that you leave her as if suspended. If you come to an accord and are reverent, truly God is Forgiving, Merciful
You are never able to be (totally) fair and just between women, even if it is your true (and sincere) wish: So do not turn away (from a woman) altogether, so as to leave her hanging (without support). If you come to a friendly understanding, and practice self-restraint, then Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
You will never be able to treat women with perfect fairness, no matter how sincere your intentions. Therefore, don’t incline excessively towards one and leave the other hanging. And if you act righteously and practice pietys—God is ever Forgiving, Most Merciful.
You will not be able to treat women with equal fairness, no matter how much you desire it. But do not be so biased as to leave another suspended. If you make amends, and act righteously—God is Forgiving and Merciful
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And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging. And if you amend [your affairs] and fear Allah - then indeed, Allah is ever Forgiving and Merciful
You are not able, to act equitably between women, even though you are eager; but do not incline all the inclination and leave her like the suspended one; and if you reconcile and fear, then indeed, God is forgiving, compassionate.
Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise se lf- restraint, God is Oft-forgiving, Most Merciful
Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self-restraint, Allah is Oft-forgiving, Most Merciful
وَإِن یَتَفَرَّقَا یُغۡنِ ٱللَّهُ كُلࣰّا مِّن سَعَتِهِۦۚ وَكَانَ ٱللَّهُ وَ ٰسِعًا حَكِیمࣰا ١٣٠
but if husband and wife do separate, God will provide for each out of His plenty: He is infinite in plenty, and all wise
But if they separate (by divorce), Allah will make all independent (of each other and provide abundance) from His Bounty. And Allah is All-Sufficient, All-Wise.
And if the twain must sunder, Allah shall render the twain independent out of His bounty, and Allah is ever Bountiful, Wise
If both (decide to) separate, God in His largesse will provide for them; for God is infinite and all wise
If (a husband and wife) decide to separate, Allah will maintain them from His abundance, He will not leave them in need of each other. Allah is the Wasi, the Hakim.
If a couple do separate, Allah will enrich each of them from His boundless wealth. Allah is All-Encompassing, All-Wise.
But if they separate, Allah will suffice each of them out of His bounty, and Allah is all-bounteous, all-wise
If (despite every effort to reconcile them, it is no longer possible to sustain marriage, and) the couple do separate, (let neither fear to become poor and helpless, for) God suffices all by His abundance. God is All-Embracing (in His bounty), All-Wise
And if they (-the husband and the wife) choose to separate (through divorce obtained by either of them), Allah will make both independent and free from want out of His bounty. And Allah is Ever Bountiful, All-Wise
But if they separate, God will enrich each of them of His plenty; God is All-embracing, All-wise
And if they separate, God enriches them both from His abundance. God is bountiful and wise.
However, if the disagreement is too deep, divorce is the last resort. Do not fear the consequences of the divorce as God will provide for you out of his generosity. God’s resources are limitless and He is the Most Wise and the Most Knowledgeable [about what His creatures are going through.]
But if they disagree and must part, God will provide abundance for all from His all-reaching bounty. For God is He Who cares for all and is wise
Yet if they both separate, Allah will enrich each from His vast means, for Allah has always been All-Embracing, All-Wise.
but if they separate, God can make both independent out of His abundance; for God is abundant, wise
And if the two separate, Allah will make each one independent of the other, with His Capability; and Allah is Most Capable, Wise
But if the two separate, Allah will sufficiently provide for each of them from His abundance and Allah indeed is All-encompassing, All-wise.
but if they separate, God will satisfy them both of His abundance; for God is extensive and wise
But if they must separate, Allah can provide (make both independent) out of His abundance; for Allah is All-embracing, All-Knowing
But if they separate, Allah will enrich each of them out from His Vastness. He is the Embracer, the Wise
But if they separate, God can compensate both out of His abundance; for God is Vast, Wise
And if the two separate (by divorce), Allah will make free of want every one (of them) out of His bounty. And Allah is All-Provider, All-Wise
And if the two split up, God will enrich each of them from all His plenty. And God had been One Who is Extensive, Wise.
If (a husband and wife) separate, Allah will provide for each of them out of His abundance. Allah is Bountiful, All-wise.
If the spouses do separate, Allah will make each one independent of the other out of His own limitless resources, Allah is Amplegiving, Wise
But if the two separate, out of His plenty Allah will make each dispense with the other. Indeed Allah is All-Bounteous, All-Wise
And if they separate, Allah will render them both free from want out of his ampleness. And Allah is ever Ample-giving, Wise
And if they (wife and husband) separate, Allah will make each of them self-sufficient (by giving) from His Omnipresent ampleness, and Allah is Omnipresent (Ample-giving), Wise.
And if they separate, Allah will make each of them free from want out of His immense resources. And Allah is Immense in resources, Wise
And if both (husband and wife) end up in separation, Allah will make each of them independent (of the other) out of His own abundance and Allah is All-Embracing, Most Wise
And if they separate, then God will provide for each of them from His bounty. God is Vast, Wise
And if they separate, then God will provide for each of them from His bounty. God is Vast, Wise.
And if they separate, then God will provide for each of them from His bounty. God is Vast, Wise.
If they (B) separate, God enriches/suffices each from his wealth/abundance, and God was/is rich/extended , wise/judicious
And if husband and wife do separate, God shall provide for each of them out of His abundance: for God is indeed infinite, wise
And in case they (both) part (from each other), Allah will enrich each (of them) of His Embracement; and Allah has (always) been Ever-Embracing, Ever-Wise
But if they separate, Allah will compensate each out of His abundance. Allah is ever All-Embracing, All-Knowing
If the marriage is terminated, God will make each one of them financially independent. God is Munificent and Wise
If they separate, Allah shall, through His capacity, make each of them need-free (of the other). Allah is All-Embracing, All-Wise
If they split up, Allâh will give the means of subsistence to each one of them from His capacity. Allâh is Ever All-Sufficient, All-Wise.
If the husband and wife (decide to) separate, Allah will provide sustenance to both of them out of His abundance. Allah is the Infinite, the Wisest
But If they decided to separate, Allâh would enrich both of them from His bounties. And Allâh is Ever All-Sufficient, All-Wise.
And should they decide to separate and bring to an end their conjugal cohabitation, then Allah shall make them independent of each other. He will compensate to each of them out of His bounty which flows freely and abundantly from the fountains of His grace what has been lost. Great, is Allah the Creator; He has always been Wasi’un (Omnipresent), His mercy is vast and Hakimun, His wisdom infinite
If they separate, Allah will provide for each of them from His abundance. Allah is the Vast, Wise
But if they choose to separate, Allah will enrich both of them from His bounties. And Allah is Ever-Bountiful, All-Wise.
And if they both separate, then Allah will enrich each in means, and Allah is full of means, wise.
If they separate, God will compensate each out of His own abundance: God is munificent and wise
If the couple must decide to part, GOD will provide for each of them from His bounties. GOD is Bounteous, Most Wise.
If a husband and wife do separate, God will provide for each of them out of His plenty. God is limitless in His provision and wise.
If a husband and wife do separate, God will provide for each of them out of His plenty. God is limitless in His provision and wise.
And if they separate, Allah will enrich each from His abundance. And ever is Allah Encompassing, Wise.
Yet if they (should) separate, Allah will enrich each out of His abundance, and Allah is All-Embracing, the Wise.
But if the two separate, God shall provide for each of them out of His abundance: God is indeed Munificent, Wise.
If the couple separate, Allah will provide for each one of them from His Abundance. Allah is Infinite, Wise. (The Divinely Ordained System is versatile enough to accommodate all circumstances)
And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise
And if they separate, ALLAH will make both independent out of HIS abundance, and ALLAH is Bountiful, Wise
If the two separate, God will enrich both out of His Abundance, and God is All-Encompassing, Wise
But if they disagree (and must part by divorce), Allah will provide abundance for all from His all-reaching bounty: And Allah is sufficient for all (Wasi’), All Wise (Hakeem)
If they do separate, God will suffice each from His bounty. God is All-Encompassing, All-Wise.
And if they separate, God will enrich each from His abundance. God is Bounteous and Wise
Not available
But if they separate [by divorce], Allah will enrich each [of them] from His abundance. And ever is Allah Encompassing and Wise
And if they separate, God will enrich each from His abundance; And God is immense, wise.
But if they disagree (and must part), God will provide abundance for all from His all-reaching bounty: for God is He that careth for all and is Wise
But if they disagree (and must part), Allah will provide abundance for all from His all-reaching bounty: for Allah is He that careth for all and is Wise
وَلِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ وَلَقَدۡ وَصَّیۡنَا ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ مِن قَبۡلِكُمۡ وَإِیَّاكُمۡ أَنِ ٱتَّقُوا۟ ٱللَّهَۚ وَإِن تَكۡفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ غَنِیًّا حَمِیدࣰا ١٣١
Everything in the heavens and the earth belongs to God. We have commanded those who were given the Scripture before you, and We command you, to be mindful of God. Even if you do ignore Him, everything in the heavens and the earth belongs to Him, and He is self-sufficient, worthy of all praise
And to Allah belongs whatever is in the heavens and whatever is in the earth. Surely, We have advised those who were given the Scripture before you, and to you (O Muslims) that you fear Allah. But if you disbelieve (do at your own risk), then surely belongs to Allah what is in the heavens and what is in the earth, and Allah is Rich (free of all wants), Praise-Worthy.
Allah's is whatsoever is in the heavens and whatsoever is in the earth. And assuredly We enjoined those who were vouchsafed the Book before you and yourselves: fear Allah, and if ye disbelieve then Allah's is whatsoever is in the heavens and whatsoever is in the earth; and Allah is ever Self-Sufficient, Praiseworthy
All that is in the heavens and the earth belongs to God. We had commanded those who received the Book before you, and have commanded you too, to obey the laws of God. Even if you deny, surely all that is in the heavens and the earth belongs to God; and God is self-sufficient and praise-worthy
Whatever is in the heavens and the earth is for Allah (for the manifestation of the qualities denoted by the Most Beautiful Names)! We advised you and those who came before you, “Protect yourselves from Allah”... If you deny the reality (know that) assuredly whatever is in the heavens and the earth is for Allah! Allah is the Ghani, the Hamid.
What is in the heavens and in the earth belongs to Allah. We have instructed those given the Book before you and you yourselves, to have taqwa of Allah, but if you are kafir, what is in the heavens and in the earth belongs to Allah. Allah is Rich Beyond Need, Praiseworthy.
To Allah belongs whatever is in the heavens and whatever is on the earth. We have certainly enjoined those who were given the Book before you, and you, that you should be wary of Allah. But if you are faithless, [you should know that] to Allah indeed belongs whatever is in the heavens and whatever is on the earth, and Allah is all-sufficient, all-laudable
And to God belongs whatever is in the heavens and whatever is on the earth. And assuredly We commanded those who were given the Book before you, and (We command) you (O Muslims) to act in piety and reverence for God, fearful of disobedience to Him (in all matters including especially observing your mutual rights). Yet if you disbelieve (and despite this admonishment act with ingratitude to Him, then bear in mind that) to God belongs whatever is in the heavens and whatever is on the earth: (if you believe in Him and thank Him, this adds nothing to Him, or if you disbelieve in Him and become ungrateful to Him, this does not diminish anything from Him. For) God is All-Wealthy and Self-Sufficient (absolutely independent of all His creatures), All-Praiseworthy (as your Lord, Who provides for you and all other beings and meets all your needs)
And to Allah belongs whatever is in the heavens and whatever is in the earth. And We enjoined those who were given the Scripture before you and (We enjoin) you also to take Allah as a shield and keep your duty to Him; but if you disobey, then (remember that) to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah is Self-Sufficient, Praiseworthy
To God belongs all that is in the heavens and in the earth. We have charged those who were given the Book before you, and you, 'Fear God.' If you disbelieve, to God belongs all that is in the heavens and in the earth; God is All-sufficient, All-laudable
Everything in the skies and on the earth belongs to God. Indeed, We instructed those who were given the book before you and you to be cautious of God. And if you disbelieve, still everything in the skies and on the earth belongs to God. God is without any needs and praiseworthy.
To God belongs whatever is in the heavens and the earth. I (God) am telling you (as I told the others before you, whom I blessed with the Scripture) that you should always keep God with all respect in mind. If you disobey the Lord, [it matters the least as] everything in the universe belongs to God; thus, God is not in need of anyone and is worthy of all praise
To God belong all things in the heavens and on earth. Indeed We have directed the people of the Book before you, and you too, to be conscious of God. But if you deny Him, then to God belong all things in the heavens and on earth, and God is free of all wants, worthy of all praise
And to Allah belongs whatever is in the heavens and whatever is in the earth. And very truly We have admonished those who were brought the Scripture before you, as well as yourselves, “Be mindful of Allah. But if you deny—then to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah has always been Self-Sufficient, Praiseworthy.”
God's is what is in the heavens and what is in the earth! We have ordained to those who have been given the Book before you, and to you too that ye fear God;- but if ye misbelieve, verily, God's is what is in the heavens and what is in the earth, and God is rich and to be praised
And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; and indeed We have commanded those who received the Books before you, and commanded you, that keep fearing Allah; and if you disbelieve, undoubtedly to Allah only belongs all whatever is in the heavens and all whatever is in the earth; and Allah is Independent, Worthy Of All Praise
And for Allah is all that is in the heavens and all that is in the earth. And We indeed had decreed for those who were given the book before you and for you as well that you should revere Allah but if you disbelieve, then for Allah is all that is in the heavens and all that is in the earth and truly Allah is All-self-sufficient, All-praise-worthy.
and unto God belongeth whatsoever is in heaven and on earth. We have already commanded those unto whom the scriptures were given before you, and we command you also, saying, fear God; but if ye disbelieve, unto God belongeth whatsoever is in heaven and on earth; and God is self-sufficient, and to be praised
To Allah belongs all that is in the heavens and that is in the earth! We have charged those who have been given the Book before you, and you too, that you fear (respect and do your duty to) Allah. But if you disbelieve, verily, to Allah belongs all that
To Allah belongs all that is in the heavens and earth. We have charged those who were given the Book before you and you to fear Allah. If you disbelieve, to Allah belongs all that is in the heavens and the earth. Allah is Rich, the Praised
And whatever is in the Heavens and in the Earth is God's! We have already enjoined those to whom the Scriptures were given before you, and yourselves, to fear God. But if ye become unbelievers, yet know that whatever is in the Heavens and in the Earth is God's: and God is Rich, Praiseworthy
And to Allah belongs whatever is in the heavens and whatever is in the earth. And verily, We have recommended to those who are given Al-Kitab before you and to you (O Muslims in the times of the Prophet) that you shall pay obedience to Allah (through Al-Kitab). But if you deny (the Message in Al-Kitab), then surely, unto Allah belongs whatever is in the heavens and whatever is in the earth. And Allah is Free of all wants, highly Praised
And to God is whatever is in the heavens and whatever is in and on the earth and, certainly, We charged those who were given the Book before you, and to you, that you be Godfearing of God alone. And if you are ungrateful, then, truly, to God belongs whatever is in the heavens and whatever is in and on the earth. And God had been Sufficient, Worthy of Praise.
Unto Allah belongs everything of Heaven and Earth. We certainly directed those given the (Scriptures) before you as well as you [Muslims] to fear Allah. If you deny Him, truly unto Allah belongs everything of Heaven and Earth. Allah is Independent, Praiseworthy.
To Allah belongs all that is in the heavens and in the earth. We directed the People of the Book before you and now direct you also, to fear Allah in your dealings with one another. But if you disobey ( you will do so at your own risk) for Allah owns all that is in the Heavens and in the Earth and Allah is Self-sufficient, Praiseworthy
All that is in the heavens and all that is in the earth belongs to Allah. We enjoined upon those who were given the Book before you, and also yourselves, to have fear of Allah. But if you disbelieve, then bear in mind that all that is in the heavens and all that is in the earth belongs to Allah. Allah is Self-Sufficient, Most Praiseworthy
And to Allah belongs whatever is in the heavens and whatever is in the earth. And certainly We enjoined those who were given the Book before you and (We enjoin) you too to keep your duty to Allah. And if you disbelieve, surely to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah is ever Self-sufficient, Praiseworthy
And whatever is in the skies and whatever is in the earth is Allah's. And We had directed those who were given the book before you and (We direct) you (too) that you should fear Allah, but if you become infidels then whatever is in the skies and whatever is in the earth is certainly Allah's and Allah is Independent, Praised.
And for Allah it is all that is in the heavens and all that is in the earth. And We did direct the People of the Book before you, and now We do direct you, to fear Allah. And if you suppress the Truth, then, indeed, for Allah is all that is in the Heavens and all that is in the Earth. And Allah is Self-sufficient, Praiseworthy
And to Allah belongs whatever is in the heavens and whatever is in the earth. And no doubt We enjoined those (too) who were given the Book before you, and (have ordained) you (as well) to keep fearing Allah. But if you disobey, then assuredly whatever is in the heavens and whatever is in the earth (all) belongs to Allah, and Allah is Beyond all Needs, Ever-Praiseworthy
And to God is what is in the heavens and the Earth; and We have recommended to those who were given the Scripture before you, and you, to be aware of God. And if you reject, then to God is all that is in heavens and in Earth; God is Rich, Praiseworthy
And to God is what is in the heavens and the earth; and We have instructed those who were given the Book before you, and you, to be aware of God. And if you reject, then to God is all that is in the heavens and the earth; God is Rich, Praiseworthy.
And to God is what is in the heavens and the earth; and We have instructed those who were given the Book before you, and you, to be aware of God. And if you reject, then to God is all that is in the heavens and the earth; God is Rich, Praiseworthy.
And to God what (is) in the skies/space and what (is) in the earth/Planet Earth, and We had directed/commanded those who were given The Book from before you and you, that to fear and obey God, and if you disbelieve, so then to God what (is) in the skies/space and what (is) in the earth/Planet Earth, and God was/is rich, praiseworthy/commendable
and unto God belongs all that is in the heavens and all that is on earth. AND, INDEED, We have enjoined upon those who were granted revelation before your time, as well as upon yourselves, to remain conscious of God. And if you deny Him - behold, unto God belongs all that is in the heavens and all that is on earth, and God is indeed self-sufficient, ever to be praised
And to Allah belongs whatever is in the heavens and whatever is in the earth. And indeed We have already enjoined the ones to whom the Book was brought even before you and you (too): "Be pious to Allah." And in case you disbelieve, then surely to Allah belongs whatever is in the heavens and whatever is in the earth; and Allah has been Ever Affluent, (i.e. Literally: Ever-Rich) Ever-Praiseworthy
Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And We charged those who received the Scripture before you, and (We charge) you, that ye keep your duty toward Allah. And if ye disbelieve, lo! unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise
To God belongs all that is in the heavens and the earth. We have told you and the People of the Book to have fear of God. If you all refuse to believe in Him, know that to God belongs all that is in the heavens and the earth. God is Self-sufficient and Praiseworthy
To Allah belongs what is in the heavens and what is in the earth. We have ordered those who were given the Book before you, and (ordered) you yourselves to fear Allah. If you disbelieve, then, surely to Allah belongs what is in the heavens and what is in the earth. Allah is All-Independent, Ever-Praised
Unto Allâh, belongs whatsoever is in the heavens and whatsoever is on the earth. Indeed, We had recommended the ‘People of the Scripture’ before you to act piously towards Allâh. Thus, we recommend you, (O’ Muslims), the same thing. However, if you are inclined to disbelief in Allâh, (then you’ll need to know that) whatsoever is in the heavens and whatsoever is on the earth does belong to Allâh, and that Allâh is Self-sufficient, Worthy of all praise.
To Allah belongs everything in the heavens and on earth. We had instructed those who received the scriptures before you and (now We instruct) you too, (Oh believers), that you should fear Allah. But if you reject, then (remember that) everything in the heavens and on earth, does indeed belong to Allah! And Allah is Free of all wants and Worthy of all praise
Unto Allâh belongs whatsoever is in the heavens and whatsoever is on the earth. Indeed, We had commended the People of the Book before you to act piously towards Allâh. So we commend you the same thing. However, if you refuse to Yield to the Truth (then you’ll need to know that) whatsoever is in the heavens and whatsoever is on the earth does belong to Allâh, and that Allâh is Self-sufficient, Worthy of all praise.
And to Allah belong all that is in the heavens and that is on earth, and We have enjoined those who were given the Book before you -Ahl AL-Kitab- as well as you Muslims to entertain the profound reverence dutiful to Allah. And if you should deny Allah and refuse to acknowledge His infinite Authority, then you must realize that to Allah belong all that is in the heavens and all, that is on earth, and Allah has always been Ghaniyun (Independent), (Absolute), and Hamidun (Worthy of all praise); His grace abounds in the universe
Whatever is in the Heavens and the Earth belongs to Allah. We commanded you and the People of The Book before you: “Be mindful of Allah.” Even if you deny it, whatever is in the Heavens and the Earth belongs to Allah. Allah is Self-Sufficient, Worthy of praise
To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth. Indeed, We have commanded those given the Scripture before you, as well as you, to be mindful of Allah. But if you disobey, then ˹know that˺ to Allah belongs whatever is in the heavens and the earth. And Allah is Self-Sufficient, Praiseworthy.
And to Allah belongs whatever is in the heavens and what is on earth, and We already instructed those to whom the Book was given before you and yourselves to beware of Allah, and if you reject (the truth), then to Allah belongs whatever is in the heavens and what is on earth, and Allah is rich and praiseworthy.
To God belongs all that the heavens and the earth contain. We exhort you, as We have exhorted those to whom the Book was given before you, to fear God. If you deny Him, know that to God belongs all that the heavens and the earth contain. God is self-sufficient and worthy of praise
To GOD belongs everything in the heavens and the earth, and we have enjoined on those who received the scripture before you, and enjoined on you, that you shall reverence GOD. If you disbelieve, then to GOD belongs everything in the heavens and the earth. GOD is in no need, Praiseworthy.
All that is in heaven and on earth belongs to God. We have commanded those who were given the Book before your time, as well as you, to remain mindful of God. Even if you ignore Him, everything in the heavens and on earth belong to Him, and God is rich beyond need and worthy of all praise.
All that is in heaven and on Earth belongs to God. We have commanded those who were given the Book before your time, as well as you, to remain mindful of God. Even if you ignore Him, everything in the heavens and on Earth belongs to Him, and God is rich beyond need and worthy of all praise.
And for Allah whatever is in the skies and whatever is on the earth. And We have already enjoined those who were given the Book before you, and you, that you show the piety of Allah. And if you disbelieve, so surely for Allah whatever is in the skies and whatever is on the earth. And ever is Allah Rich, Praiseworthy.
And to Allah belongs whatever is in the heavens and whatever is in the earth, and certainly We enjoined those who were given the Book before you, and you (too) , that you should be in awe of Allah; and if you disbelieve, then, verily, to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is Self-Sufficient, Praiseworthy
To God belongs all that is in the heavens and all that is on earth. We have indeed enjoined those who were granted revelations before your time, as well as yourselves, to always be God- fearing. If you disbelieve, know that to God belongs all that is in the heavens and all that is on earth. God is Self-Sufficient, Praiseworthy.
And to Allah belong all things in the Highs and all things in the Lows. We directed those who received the Scripture before you, and We direct you to be mindful of Allah's Laws (so that your society operates as smoothly as the Universe is operating). And if you reject the Truth, know that all things in the heavens and all things in the earth belong to Allah. Allah is Self-Sufficient, Owner of Praise
And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy
And to ALLAH belongs whatever is in the heavens and whatever is in the earth. And WE have assuredly commanded those who were given the Book before you and commanded you also to fear ALLAH. But if you disbelieve, then remember that to ALLAH belongs whatever is in the heavens and whatever is in the earth, and ALLAH is Self-Sufficient, Praiseworthy
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth. We have enjoined those who were given the Book before you, and We enjoin you to reverence God. But if you disbelieve, [know that] unto God belongs whatsoever is in the heavens and whatsoever is on the earth, and God is Self-Sufficient, Praised
And to Allah belong all things in the heavens and on earth. And surely, We have directed the People of the Book before you, and you (O Muslims!) to fear Allah. But if you deny Him, (then) listen! To Allah belong all things in the heavens and on earth, and Allah is Free of all wants (Ghani), worthy of all Praise (Hameed)
Everything in the heavens and on earth belongs to God. We’ve instructed those who were given the Scripture before you, and also you, to fear God. If you disbelieve, know that everything in the heavens and on earth belongs to God. God is Independent and Praiseworthy.
To God belongs everything in the heavens and everything on earth. We have instructed those who were given the Book before you, and you, to be conscious of God. But if you refuse—to God belongs everything in the heavens and everything on earth. God is in no need, Praiseworthy
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And to Allah belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allah . But if you disbelieve - then to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah Free of need and Praiseworthy
God's is what is in the heavens and what is in the earth. And surely, certainly We have instructed those who have been given the Book before you, and you that you fear God; and if you disbelieve, then indeed, God's is what is in the heavens and what is in the earth, and God is rich, praiseworthy.
To God belong all things in the heavens and on earth. Verily we have directed the People of the Book before you, and you (o Muslims) to fear God. But if ye deny Him, lo! unto God belong all things in the heavens and on earth, and God is free o f all wants, worthy of all praise
To Allah belong all things in the heavens and on earth. Verily we have directed the People of the Book before you, and you (o Muslims) to fear Allah. But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise
وَلِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۚ وَكَفَىٰ بِٱللَّهِ وَكِیلًا ١٣٢
Yes, indeed, everything in the heavens and the earth belongs to God, and He is enough for those who trust in Him
And belongs to Allah what is in the heavens and what is in the earth. Allah is All-Sufficient as a Defender of affairs.
And Allah's is whatsoever is in the heavens and whatsoever is in the earth, and sufficeth Allah as a Champion
For all that is in the heavens and the earth belongs to God; and God is sufficient as guardian
Whatever is in the heavens and the earth is for Allah (for the observation of the meanings denoted by the Most Beautiful Names)! Sufficient for you as Wakil is Allah, the One who created you with His Names.
What is in the heavens and in the earth belongs to Allah. Allah suffices as a Guardian.
To Allah belongs whatever is in the heavens and whatever is on the earth, and Allah suffices as trustee
(Again, know that) to God belongs whatever is in the heavens and whatever is on the earth; and God suffices as One on Whom to rely and to Whom all affairs should be referred
And to Allah belongs whatever is in the heavens and whatever is in the earth and Sufficient is Allah as Disposer of affairs
To God belongs all that is in the heavens and in the earth; God suffices for a guardian
Everything in the skies and on the earth belongs to God, and God is enough as an advocate.
The One Who owns whatever is in the heavens and the earth is enough to be depended upon
And to God belong all things in the heavens and on earth. And enough is God to carry out all affairs
And to Allah belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as a Trustee.
God's is what is in the heavens and what is in the earth! and God sufficeth for a guardian
And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; and Allah is Sufficient as a Trustee (of affairs)
For Allah is all that is in the heavens and all that is in the earth and Allah is sufficient as a trustee.
for unto God belongeth whatsoever is in heaven and on earth, and God is a sufficient protector
Yea, unto Allah belong all things in the heavens and on the earth! And Allah suffices as Defender
To Allah belongs all that is in heaven and earth. It is sufficient that Allah is a Guardian
All that is in Heaven and all that is in Earth is God's! God is a sufficient protector
And to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah sufficed as a Wakil
And to God belongs whatever is in the heavens and whatever is in and on the earth. And God sufficed as a Trustee.
Unto Allah belongs everything of Heaven and Earth. Allah is a sufficient Guardian.
Yes! To Allah belongs all that is in the heavens and in the earth and Allah is sufficient as a Protector
And to Allah belongs all that is in the heavens and all that is in the earth; and Allah suffices for help and protection
And to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah suffices as having charge of affairs
And whatever is in the skies and whatever is in the earth is Allah's, and Allah is sufficient as a Trustee.
And for Allah it is all that is in the heavens and all that is in the earth. And Allah suffices as Trustee
And to Allah belongs whatever is in the heavens and whatever is in the earth; and enough is Allah to be the Guardian
And to God is all that is in the heavens and all that is in the Earth; and God is enough as a Caretaker
And to God is all that is in the heavens and the earth; and God is enough as a Caretaker.
And to God is all that is in the heavens and the earth; and God is enough as a Caretaker.
And to God what (is) in the skies/space and what (is) in the earth/Planet Earth, and enough/sufficient with God (as) a guardian/protector
And unto God belongs all that is in the heavens and all that is on earth; and none is as worthy of trust as God
And to Allah belongs whatever is in the heavens and whatever is in the earth; and Allah suffices for an Ever-Trusted Trustee
Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And Allah is sufficient as Defender
To God belongs all that is in the heavens and the earth. God is a totally Sufficient Guardian
To Allah belongs what is in the heavens and what is in the earth, and Allah is enough to trust in
Unto Allâh, belongs whatsoever is in the heavens and whatsoever is on the earth. Allâh is All-Sufficient as a Trustee.
Yes indeed, everything in the heavens and on earth belongs to Allah, and Allah suffices as an advocate _ (He is worthy of your trust)
Unto Allâh belongs whatsoever is in the heavens and whatsoever is on the earth. And Allâh is All-Sufficient as a Trustee.
And to Allah belong all that is in the heavens and all that is on earth, and enough is Allah to be your Tutelary Guardian Who exercises protecting vigilance over you
Whatever is in the Heavens and the Earth belongs to Allah, and He is sufficient as a Guardian
To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth. And Allah is sufficient as a Trustee of Affairs.
And to Allah belongs whatever is in the heavens and what is on earth, and Allah is sufficient to be relied upon.
To God belongs all that the heavens and the earth contain. Sufficient is God as a guardian
To GOD belongs everything in the heavens and the earth, and GOD is the only Protector.
Everything in the heavens and on earth belongs to God, and He is sufficient for those who trust in Him.
Everything in the heavens and on Earth belongs to God, and He is sufficient for those who trust in Him.
And for Allah whatever is in the skies and whatever is on the earth, and sufficient is Allah as Trustee.
And to Allah belongs whatever is in the heavens and whatever is in the earth, and Allah is sufficient as a Protector.
And to God belongs all that is in the heavens and all that is on earth. God is your All-Sufficient Guardian.
Unto Allah belongs whatever is in the heavens and whatever is in the earth. And Allah is Sufficient as Guardian (to carry through all affairs of the Universe)
And whatever is in the heavens and whatever is in the earth is Allah's, and Allah is sufficient as a Protector
And to ALLAH belongs whatever is in the heavens and whatever is in the earth, and sufficient is ALLAH as a Guardian
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth, and God suffices as a Guardian
Yes, to Allah belong all things in the heavens and on earth, and Allah is Enough to complete all affairs (Wakil)
Everything in the heavens and on earth is God’s, and God is enough to rely upon.
To God belongs everything in the heavens and everything on earth. God suffices as Manager
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And to Allah belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs
And God's is what is in the heavens and what is in the earth. And God sufficed for a trustee.
Yea, unto God belong all things in the heavens and on earth, and enough is God to carry through all affairs
Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs
إِن یَشَأۡ یُذۡهِبۡكُمۡ أَیُّهَا ٱلنَّاسُ وَیَأۡتِ بِءَاخَرِینَۚ وَكَانَ ٱللَّهُ عَلَىٰ ذَ ٰلِكَ قَدِیرࣰا ١٣٣
If He so willed, He could remove you altogether and replace you with new people: He has full power to do so
If He wills, He can take you away, O mankind, and bring others. And Allah is All-Potent over that.
If He will, He will take you away, O mankind! and bring forward others; and over that Allah is ever Potent
He could take you away if He will, O men, and replace you with others: God has the power to do so
O mankind, if He wills He can do away with you and bring others in your place! Allah has the power to do so!
Mankind! if He wanted, He could remove you altogether, and produce others instead. Allah certainly has the power to do that.
If He wishes, He will take you away, O mankind, and bring others [in your place]; Allah has the power to do that
If He wills, He can remove you, O humankind, and bring in others in your place. God is entirely Able to do that
If He so will He can make you pass away, O people! and bring another people (in your stead), and Allah is Possessor of power to do all this
If He will, He can put you away, O men, and bring others; surely God is powerful over that
You people, He will remove you and bring others if He wants. God is capable of that.
You mankind should realize that if God wills, He can destroy all of you (as He made the dinosaurs extinct) and replace you by other creatures. He is Powerful enough to do it
If it were His will, He could eliminate you, and create another race, and He has power to do this
If He wills, He can do away with you, O mankind, and bring others. For Allah has always been All-Able to do that.
If He will He can make ye pass away, O men! and can bring others ;- God is able to do all that
O people! He can remove you and bring others, if He wills; and Allah is Able to do that
If He pleases, He can make you go O you the mankind and bring others and Allah indeed is All-powerful to do that.
If He pleaseth He will take you away, O men, and will produce others in your stead; for God is able to do this
If He will He can destroy you, O mankind! and can create another race (or community, nation); Allah is able to do all that
O people, if He will, He could make you extinct, and bring others. Surely, Allah is Powerful over that
If he pleased, he could cause you to pass away, O mankind! and create others in your stead: for this hath God power
If He desired, He will remove you, O people, and He shall come with others (who shall replace you). And Allah is All-Capable over this
If He wills, He will cause you to be put away—O humanity—and approach with others. And over that God had been Powerful.
If He wanted, He could cause you, O Humanity, to disappear. He could make others. Allah is able to do that.
If He wanted He could destroy you all, O mankind, and bring others. Allah has the power to do so
If He wills, He has the full power to remove you, O mankind, and bring in others in your place
If He please, He will take you away, O people, and bring others. And Allah is ever Powerful to do that
If He wills, He can make you pass away, O mankind ! and bring others(in your place), and Allah has power over that.
If He so wills, He can take you away, O people, and bring others. And Allah has the power to do this
O people! If He wills, He may eliminate you and bring others (in your place) and Allah is All-Powerful to do this
O you people, if He wills, He could make all of you cease to exist; then He would bring others in your place. God is most capable to do this
O you people, if He wills, He can make all of you cease to exist; then He will bring others in your place. God is most capable to do this.
O you people, if He wills, He can make all of you cease to exist; then He will bring others in your place. God is most capable to do this.
If He wills/wants He makes you go away, you the people, and He comes with others, and God was/is on that capable/able
If He so wills, He can cause you, O mankind, to disappear, and bring forth other beings [in your stead]: for God has indeed the power to do this
In case He decides, He can put you away, O you mankind, and come up with others; and Allah has been Ever-Determiner over that
If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that
Had God wanted He could have destroyed you all and replaced you by another people; He has the power to do so
If He so wills, He can remove you, O men, and bring others (in your place). Allah has the power to do that
If He wills, He can easily terminate you, O’ people, and can easily bring others instead of you. Lo! Allâh is Ever All-Potent over that.
Oh you people, if He wills He can make you extinct and bring others in your place! Allah has the power to do (that and) everything (else)
If He wills He can (easily) terminate you, O’ people, and bring others instead of you. Lo! Allâh is Ever All-Potent over that.
If He wills, He can do away with you people and replace you, by others; and Allah is ever Qadirun to bring this to effect
If He wishes, people, He can get rid of you altogether and replace you with others. Allah has the power to do that
If it is His Will, He can remove you altogether, O humanity, and replace you with others. And Allah is Most Capable to do so.
If He pleases, oh people, He will take you away and replace you with others, and Allah is capable of doing that.
If He pleased, He could obliterate you all, you people! and replace you by other men. This God has the power to do
If He wills, He can annihilate you, O people, and substitute others in your place. GOD is certainly able to do this.
If He's willing, He can cause all of you to disappear and replace you with new people: God is fully capable of doing this.
If He’s willing, He can cause all of you to disappear and replace you with new people: God is fully capable of doing this.
If He wills, He lets you go, O the people, and brings by others. And ever is Allah competent upon that.
If He pleases, He can remove you, O' people! and bring others; and Allah is powerful over that.
If He so wills, He can take you, mankind, and replace you by others. This He surely has the power to do.
If He wills, He can cause you to disappear O Mankind! And bring forth other beings in your stead. Indeed, Allah is Able to do that
If He please, He can make you pass away, O people! and bring others; and Allah has the power to do this
If HE please, HE can take you away, O people, and bring others in your stead; and ALLAH has the full power to do that
If He so wills, He can remove you, O mankind, and bring others [in your stead], and God has full power to do so
If He (so) wills, He could destroy you, O Mankind, and create another race; And Allah has the Power to do this
If He wills, He can eliminate you, O people, and bring about others. God has the power to do this.
If He wills, He can do away with you, O people, and bring others. God is Able to do that
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If He wills, He can do away with you, O people, and bring others [in your place]. And ever is Allah competent to do that
If He wills He can remove you, O mankind! And come with others; and God is powerful over that.
If it were His will, He could destroy you, o mankind, and create another race; for He hath power this to do
If it were His will, He could destroy you, o mankind, and create another race; for He hath power this to do
مَّن كَانَ یُرِیدُ ثَوَابَ ٱلدُّنۡیَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنۡیَا وَٱلۡءَاخِرَةِۚ وَكَانَ ٱللَّهُ سَمِیعَۢا بَصِیرࣰا ١٣٤
If some want the rewards of this world, the rewards of this world and the next are both God’s to give: He hears and sees everything
Whoever desires reward of this world, then (you should know that) with Allah alone is the reward of this world and the Hereafter. And Allah is All-Hearer, All-Seer.
Whosoever seeketh the reward of this world, with Allah is the reward of this world and of the Hereafter; and Allah is ever Hearing, Beholding
Whosoever desires a reward of this world (should remember) that with God are rewards of this world and the next; and God hears all and sees everything
Whoever desires the bounties of this world should know that both the bounties of this world and eternal life to come are from Allah. Allah is the Sami, the Basir.
If anyone desires the reward of this world, the reward of both this world and the Next World is with Allah. Allah is All-Hearing, All-Seeing.
Whoever desires the reward of this world, [should know that] with Allah is the reward of this world and the Hereafter, and Allah is all-hearing, all-seeing
If one desires the reward of this world, (let him know that) with God is the reward of this world and the Hereafter. God is indeed All-Hearing, All-Seeing
Whosoever seeks the reward of this world let him know that the reward of this world and (that of) the Hereafter is with Allah. Allah is All-Hearing, All-Seeing
Whoso desires the reward of this world, with God is the reward of this world and of the world to come; God is All-hearing, All-seeing
Anyone who wants the reward of this world, the reward of this world and the Hereafter is with God. God hears and sees everything.
If one appreciates receiving a reward for his efforts in this world, he should realize that God rewards not in this world, but also in Hereafter. God hears [everything that you say] and sees [everything that you do and consequently rewards you according to what you say and what you do.]
Some desire a reward in this life, but God rewards both in this life and in the hereafter, for God is He Who hears and sees all things
Whoever wants the recompense of the Earlier (Life)—with Allah is the recompense of the Earlier (Life) and the Hereafter. And Allah has always been All-Hearing, All-Seeing.
He who wishes for a reward in this world,- with God is the reward of this world and of the next, and God both hears and sees
Whoever desires the reward of this world, then with Allah only lie both - the rewards of this world and of the Hereafter; and Allah is All Hearing, All Seeing
Whoever seeks the reward of this world indeed with Allah is the reward of this world and of the hereafter and truly Allah is All-hearing, All-seeing.
Whoso desireth the reward of this world, verily with God is the reward of this world, and also of that which is to come; God both heareth and seeth
He who wishes for a reward in this world, (know that) with Allah is the reward of this world and also of the Hereafter, and Allah is both Hearer and Seer
Whosoever desires the reward of the world, with Allah is the reward of the world and of the Everlasting Life. Allah is the Hearer, the Seer
If any one desire the reward of this world, yet with God is the reward of this world and of the next! And God Heareth, Beholdeth
Whoever desired reward in this world, then with Allah (lies) the reward of this world as well as of the Hereafter. And Allah is All-Hearer, All-Seer
Whoever had been wanting a reward for good deeds in the present, then with God is The Reward for good deeds in the present and in the world to come. And God had been Hearing, Seeing.
One may desire the reward of this life. With Allah are the rewards of this life and the next life. Allah is All-hearing, All-seeing.
Anyone who desires the reward of this world should know that Allah possesses the rewards of both, this world and the hereafter. Allah hears all and sees all
He who desires the reward of this world, let him know that with Allah is the reward of this world and also of the World to Come. Allah is All-Hearing, All-Seeing
Whoever desires the reward of this world -- then with Allah is the reward of this world and the Hereafter. And Allah is ever Hearing, Seeing
Whoever intends (to receive) the reward (in) this world, then with Allah is the reward of this world and the hereafter, and Allah is Hearing, Seeing.
He, who desires the reward of this world, May know that with Allah is the reward of this world and of the Hereafter. And Allah is listening, observing
Whoever desires the reward of the world, then with Allah is the reward of (both) the world and the Hereafter and Allah is All-Hearing, All-Seeing
Whoever seeks the reward of this world, then with God is the reward of this world and the Hereafter. God is Hearing, Watchful
Whoever seeks the reward of this world, then with God is the reward of this world and the Hereafter. God is Hearing, Watchful.
Whoever seeks the reward of this world, then with God is the reward of this world and the Hereafter. God is Hearing, Watchful.
Who was/is wanting the present world's reward/compensation , so at God (is) the present world's and the end's (others life's) reward/compensation , and God was/is hearing/listening, seeing/ knowing/understanding
If one desires the rewards of this world, [let him remember that] with God are the rewards of [both] this world and the life to come: and God is indeed all-hearing, all-seeing
Whoever is willing (to have) the requital of the present (life), (Literally: the lowly "life"; i.e. the life of this world) then in the Providence of Allah is the requital of the present (life) and the Hereafter; and Allah has been Ever-Hearing, Ever-Beholding
Whoso desireth the reward of the world, (let him know that) with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer
Be it known to those who want worldly rewards that God holds the rewards for this life as well as the life to come. God is All-hearing and All-seeing
Whoever seeks the reward of this world, then, with Allah is the reward of this world and of the Hereafter. Allah is All-Hearing, All-Seeing
Whoever desires the reward of ‘this worldly life’, (let him know that) Allâh possesses the reward of this ‘worldly life’ and the ‘Hereafter’. Allâh is Ever All-Hearer, All-Seer.
Anyone who prefers (to receive) the result and the recompense in the life of this world, (should know that) Allah has the rewards (to bestow) not only in this life, but also in the life-to-come. Of course, Allah hears-all, and observes everything
And whoever desires the reward of this worldly life, (let him be sure that) Allâh possesses the reward of this worldly life, as well as the reward of Hereafter. And Allâh is Ever All-Hearer, All-Seer.
And whoever sets his mind upon the mundane things which minister to his enjoyment and content here below must realize that in heaven's realm does Allah have all that ministers to his enjoyment and content here below and all the divine things which conduce to His mercy and grace Hereafter; Allah has always been ever Sami’un and Bassirun with unlimited audition, He sees all that you do
Whoever desires the reward of this world only, then let him know that the reward of this world and of the Hereafter are with Allah. Allah is the Hearer, the Seeing
Whoever desires the reward of this world, then ˹let them know that˺ with Allah are the rewards of this world and the Hereafter. And Allah is All-Hearing, All-Seeing.
Whoever wants the reward of this world, with Allah is the reward of this world and the hereafter, and Allah listens and sees.
Let him who seeks the reward of this life know that it is God who dispenses the reward of both this life and the life to come; God hears all and observes all
Anyone who seeks the materials of this world should know that GOD possesses both the materials of this world and the Hereafter. GOD is Hearer, Seer.
If someone desires the rewards of this world, the rewards of this world and the next are both God's to give. God hears and sees everything.
If someone desires the rewards of this world, the rewards of this world and the next are both God’s to give. God hears and sees everything.
Whoever wants the reward of the Dunya(world), so with Allah are the rewards of the Dunya (this world) and the hereafter? And ever is Allah Hearing, Seer.
Whoever desires the reward of this world, then with Allah is the reward of this world and the Hereafter and Allah is All-Hearing, All-Seeing
If anyone desires the rewards of this world, let him remember that with God are the rewards of this world and those of the life to come. God is indeed All- Hearing, All- Seeing.
Whoever desires the reward of the world, let him know that with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer. (Obedience to His Commands ensures success in both worlds)
Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing
Whoso desires the reward of this world, then let him know that with ALLAH is the reward of this world and of the hereafter; and ALLAH is All-Hearing, All-Seeing
Whosoever desires the reward of this world, with God is the reward of this world and the Hereafter. God is Hearing, Seeing
If anyone desires a reward in this life, then with Allah is the reward of this life and of the Hereafter: And Allah is All Hearing (Sami’), All Seeing (Baseer)
Whoever seeks the rewards of this world—with God is the reward of this world and the Hereafter. God is All-Hearing, All-Seeing.
Whoever desires the reward of this world—with God is the reward of this world and the next. God is All-Hearing, All-Seeing
Not available
Whoever desires the reward of this world - then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing
He who wishes for a reward in the world, then with God is the reward of the world and of the hereafter, and God is hearing, seeing.
If any one desires a reward in this life, in God's (gift) is the reward (both) of this life and of the hereafter: for God is He that heareth and seeth (all things)
If any one desires a reward in this life, in Allah's (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things)
20
Hypocrisy Condemned
۞ یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ كُونُوا۟ قَوَّ ٰمِینَ بِٱلۡقِسۡطِ شُهَدَاۤءَ لِلَّهِ وَلَوۡ عَلَىٰۤ أَنفُسِكُمۡ أَوِ ٱلۡوَ ٰلِدَیۡنِ وَٱلۡأَقۡرَبِینَۚ إِن یَكُنۡ غَنِیًّا أَوۡ فَقِیرࣰا فَٱللَّهُ أَوۡلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُوا۟ ٱلۡهَوَىٰۤ أَن تَعۡدِلُوا۟ۚ وَإِن تَلۡوُۥۤا۟ أَوۡ تُعۡرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِیرࣰا ١٣٥
You who believe, uphold justice and bear witness to God, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, God can best take care of both. Refrain from following your own desire, so that you can act justly- if you distort or neglect justice, God is fully aware of what you do
O you who believe! You stand firm for justice as witnesses for Allah, though it is against yourselves, or parents, and relatives whether the party is rich or poor; Allah has more right than both of them. So you don’t follow your desires to do injustice. If you distort (facts) or you refrain, then (you should know that) Allah is Well-Aware of what you do.
O Ye who believe! be ye maintainers of justice, bearers of testimony for Allah's sake, though it be against yourselves or your parents or kindred. Be he rich or poor, Allah is nigher unto either wherefore follow not the passion, lest ye deviate. If ye incline or turn away, then verily of that which ye work Allah is ever Aware
O you who believe, be custodians of justice (and) witnesses for God, even though against yourselves or your parents or your relatives. Whether a man be rich or poor, God is his greater well-wisher than you. So follow not the behests of lust lest you swerve from justice; and if you prevaricate or avoid (giving evidence), God is cognisant of all that you do
O believers, be determined in the way of applying justice! Testify in the way of Allah even if this goes against your relatives or parents, whether rich or poor; for the right of Allah is higher than both! So do not follow your false conditionings to establish justice! If you distort the reality, certainly Allah, as the creator of your actions, is Habir.
You who have iman! be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do.
O you who have faith! Be maintainers of justice and witnesses for the sake of Allah, even if it should be against yourselves or [your] parents and near relatives, and whether it be [someone] rich or poor, for Allah has a greater right over them. So do not follow [your] desires, lest you should be unfair, and if you distort [the testimony] or disregard [it], Allah is indeed well aware of what you do
O you who believe! Be upholders and standard-bearers of justice, bearing witness to the truth for God’s sake, even though it be against your own selves, or parents or kindred. Whether the person concerned be rich or poor, (bear in mind that) God is nearer to them (than you are and more concerned with their well-being). So do not (in expectation of some gain from the rich or out of misplaced compassion for the poor) follow your own desires lest you swerve from justice. If you distort (the truth) or decline (to bear truthful witness), then know that God is fully aware of all that you do
O you who believe! be strict observers of justice, bearers of true evidence for the sake of Allah, even though it be against yourselves or (against your) parents or near of kin; (let neither of the parties) whether (the one against whom or the one in favour of whom you bear evidence) be rich or poor (weigh with yourself). (Bear in mind) Allah is more regardful of them both (than you are), therefore, do not follow your low desires in order to be able to do justice. And if you distort or evade (true evidence) remember Allah is Well-Aware of what you do
O believers, be you securers of justice, witnesses for God, even though it be against yourselves, or your parents and kinsmen, whether the man be rich or poor; God stands closest to either. Then follow not caprice, so as to swerve; for if you twist or turn, God is aware of the things you do
You who believe, be maintainers of justice and witnesses for God even if it is against yourselves, parents, or relatives (and close ones) whether he is rich or poor. God has priority over them, so do not follow desires to deviate from justice. And if you are equivocal or avoid (the testimony), God is well aware of what you do.
You, as a believer, should stand out firmly for justice. Therefore, if you testify, please God by saying the truth; even if it is against yourself, your parents and your dearest ones. It does not matter if the truth hurt the rich person or the poor person involved as seeking God’s pleasure has the priority [and He will take care of those who are hurt by your testimony.] Do not follow your sentiments in the matter of justice and know that God is fully aware of what you do
O you who believe, stand out firmly for justice as witnesses to God, even against yourselves, your parents, or your family. And whether it is against rich or poor, and God can best protect both. Do not follow the lusts of your hearts, or you may stray, and if you distort justice or decline to do justice, indeed God is well acquainted with all that you do
O you who have attained faith, always stand for justice, as witnesses for the sake of Allah, even if against yourselves or your parents or your close relatives. Whether a person is rich or poor, Allah is worthier as a patron of both. So do not follow prejudice so as to do justice. But if you twist (your testimony) or disregard (giving it)—then indeed Allah has always been All-Aware of what you do.
O ye who believe! be ye steadfast in justice, witnessing before God though it be against yourselves, or your parents, or your kindred, be it rich or poor, for God is nearer akin than either. Follow not, then, lusts, so as to act partially; but if ye swerve or turn aside, God of what ye do is well aware
O People who Believe! Be firm in establishing justice, giving witness for Allah, even if it is harmful to yourselves or parents or relatives; whether the one you testify against is wealthy or poor, for in any case Allah has the greater right over it; then do not follow your wishes for you may stray from the truth; and if you distort testimony or turn away, then Allah is Well Aware of your deeds
O you who believe! Be those who stand in uprightness as witnesses for Allah even though it be against your own selves or the parents or the near of kin; if he be well-to-do or poor, and Allah has more claim to both of them. Therefore do not follow the vain desire for not being just but if you swerve or turn away, then truly Allah is All-acquainted with all that you do.
O true believers, observe justice when ye bear witness before God, although it be against your selves, or your parents, or relations; whether the party be rich, or whether he be poor; for God is more worthy than them both: Therefore follow not your own lust in bearing testimony, so that ye swerve from justice. And whether ye wrest your evidence, or decline giving it, God is well acquainted with that which ye do
O you who believe! Be you steadfast in justice, witnesses for Allah, though it is against yourselves, or your parents, or your kindred, be it rich or poor, for Allah is nearer both than either. Follow not, then, lusts (prejudices, superstitions, passions
Believers, be maintainers of justice and witnesses for Allah, even though it is against yourselves, your parents, or your kinsmen, whether he is rich or poor, Allah has more rights over both of them. So do not follow desires, so that you are (not) just. If you twist or turn, Allah is Aware of what you do
O ye who believe! stand fast to justice, when ye bear witness before God, though it be against yourselves, or your parents, or your kindred, whether the party be rich or poor. God is nearer than you to both. Therefore follow not passion, lest ye swerve from truth. And if ye wrest your testimony or stand aloof, God verily is well aware of what ye do
O you people who have Believed! Become those who take a firm stand based on justice, (as) witnesses to Allah, even though (it be) against your own selves, or (against your) parents and (against your) nearest relatives — whether he happens to be a rich person or a poor person, so Allah is Above these two (categories and groups). So follow not the abberrant desire that you may not do justice; and if you derelict or avoid - then certainly, Allah is well-aware whatever you do
O those who believed! Be staunch in equity as witnesses to God even against yourselves or the ones who are your parents or the nearest of kin, whether you would be rich or poor, then God is Closer to both than you are. So follow not your desires that you become unbalanced. And if you distort or turn aside, then, truly, God had been Aware of what you do.
O Believers, firmly stand for justice as witnesses for Allah, even if it means blaming yourselves, your parents, or other relatives. Whether they are rich or poor, Allah is best to care for them. Do not follow your own desires, lest you waver. If you distort or prevent [justice], truly Allah is well aware of what you do.
O believers! Stand firm for justice and bear true witness for the sake of Allah, even though it be against yourselves, your parents or your relatives. It does not matter whether the party is rich or poor - Allah is well wisher of both. So let not your selfish desires swerve you from justice. If you distort your testimony or decline to give it, then you should remember that Allah is fully aware of your actions
Believers! Be upholders of justice, and bearers of witness to truth for the sake of Allah, even though it may either be against yourselves or against your parents and kinsmen, or the rich or the poor: for Allah is more concerned with their well-being than you are. Do not, then, follow your own desires lest you keep away from justice. If you twist or turn away from (the truth), know that Allah is well aware of all that you do
O you who believe, be maintainers of justice, bearers of witness for Allah, even though it be against your own selves or (your) parents or near relatives -- whether he be rich or poor, Allah has a better right over them both. So follow not (your) low desires, lest you deviate. And if you distort or turn away from (truth), surely Allah is ever Aware of what you do
O you who believe! be establishers of justice, bearers of witness for (the sake of) Allah even if it be against yourselves or parents or relatives, whether he be rich or poor, because Allah will turn to both of them (for taking account of their deeds). So do not follow your desire while you execute justice and if you distort or keep away (from doing justice) then Allah is certainly informed of what you do.
O you who beljeve! Be witnesses for Allah, standing up firmly on justice, even though it may be against your own selves, parents or relatives. Be they rich or be they poor, Allah is close to them both. So follow not vain desires, lest you deviate. And if you swerve or turn away, then, indeed, Allah is aware of what you do
O believers! Become tenaciously firm on justice, bearing witness (merely) for the sake of Allah even if (the witness) is against your own selves or (your) parents or (your) relatives. Whether the person (against whom is the evidence) is rich or poor, Allah is a greater Well-Wisher of them both (than you are). So do not follow the desires of your (ill-commanding) selves lest you swerve from justice. But if (whilst giving evidence) you twist your statement or evade (the truth), then Allah is indeed Well Aware of (all the works) that you are doing
O you who believe, stand with justice as witnesses to God, even if against yourselves, or the parents or the relatives. Even if he be rich or poor, God is more worthy of them, so do not follow your desires from being just. And if you twist or turn away, then God is Expert over what you do
O you who believe, stand with justice as witnesses to God, even if against yourselves, or the parents or the relatives. Even if he be rich or poor, God is more worthy of them, so do not follow desire into being unjust. And if you twist or turn away, then God is Expert over what you do.
O you who believe, stand with justice as witnesses to God, even if against yourselves, or the parents or the relatives. Even if he be rich or poor, God is more worthy of them, so do not follow desire into being unjust. And if you twist or turn away, then God is Expert over what you do.
You, you those who believed, be/become (P) standing with the just/equitable, testifying/witnessing to God, and even if on (against) your selves, or the parents, and the nearest/closest, if (he) was/is rich or poor, so God (is) more worthy/deserving with them (B), so do not follow the self attraction for desire, love and lust/deviation from propriety that you be just/equitable, and if you twist/turn , or you oppose, so then God was/is with what you make/do an expert/experienced
O YOU who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God's claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do
O you who have believed, be constantly upright with equity (with others), witnesses for Allah, even if it be against yourselves or (your) parents and nearest kin. In case (the person) is rich or poor, then Allah is the Best Patron for both. So do not ever follow prejudice, so as to do justice; and in case you twist or veer away, then surely Allah has been Ever-Cognizant of whatever you do
O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (them ye are). So follow not passion lest ye lapse (from truth) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do
Believers, be the supporters of justice and the testify to what you may have witnessed, for the sake of God, even against yourselves, parents, and relatives; whether it be against the rich or the poor. God must be given preference over them. Let not your desires cause you to commit injustice. If you deviate from the truth in your testimony, or decline to give your testimony at all, know that God is Well Aware of what you do
O you who believe, be upholders of justice - witnesses for Allah, even though against (the interest of) your selves or the parents, and the kinsmen. One may be rich or poor, Allah is better caretaker of both. So do not follow desires, lest you should swerve. If you twist or avoid (the evidence), then, Allah is all-aware of what you do
O’ you who adhere firmly to Islamic monotheism, be strict in maintaining justice, and be witnesses for Allâh even though it might be against your own selves, or your parents, or your relatives, whether the one under suspicion is rich or poor. Allâh must be given priority over them. Therefore, follow not your fixations so that you may be able to act equitably. If you hide the truth or evade it, then (you’ll need to know that) Allâh is Ever Well-Acquainted with all what you do.
Oh you who believe! Be upright, and uphold justice staunchly. (Always) bear testimony for (the sake of) Allah, even if it goes against you, your parents or your near relatives. (Bear true testimony) whether it is (for or against) a rich man or a poor man. (The commands of) Allah has priority over (the concern for) any of them. Do not pursue your passions, lest you lapse into injustice. If you (conceal), distort or (otherwise) fail to mention the truth, then remember, Allah is very well Aware of everything you do
O' you who live by Faith, be strict in maintaining justice. And be witnesses for Allâh even though it might be against your own selves, or your parents, or close relatives, whether the one under suspicion is rich or poor. Allâh must be given priority over them. Now, therefore, do not let your own whims lead you to act inequitably. And If you hide the truth or evade it, then (you’ll need to know that) Allâh is Ever Well-Acquainted with whatsoever you do.
O you who have conformed to Islam: "Charge yourselves with equity and recourse to the principles of justice and exercise your authority and power in maintenance of right, though it may be against yourselves, your parents, or your kindred, and do not be inclined to favour the rich for a gain nor the poor for sympathy. Rich or poor as they may be, Allah is He who is more capable of guarding their interests. Therefore, do not be influenced by emotion nor let the ruling passion conquer reason and sway you from justice. And if you should swerve from this course of action or turn a deaf ear, you must realize that Allah has always been ever Khabirun of all that you do."
Believers, stand up as Allah’s witnesses for justice even if it’s against yourselves, parents or relatives, and regardless of whether a person is wealthy or poor, Allah has more right to your loyalty than they. Therefore, do not follow your desire instead of being just. If you distort the truth or refuse to give testimony, Allah is aware of what you do.
O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do.
Oh you believers, be upright with fairness as witnesses for Allah even if it be against yourselves or your parents and relatives; if either be rich or poor, Allah is nearest to both of them, so do not follow inclination in order to act justly, and if you lean towards or turn away from one, then Allah knows what you do.
Believers, conduct yourselves with justice and bear true witness before God, even though it be against yourselves, your parents, or your kin. Be they rich or poor, God knows better about them both. So do not be led by passion, lest you swerve from the truth. If you distort your testimony or decline to give it, know that God is cognizant of all your actions
O you who believe, you shall be absolutely equitable, and observe GOD, when you serve as witnesses, even against yourselves, or your parents, or your relatives. Whether the accused is rich or poor, GOD takes care of both. Therefore, do not be biased by your personal wishes. If you deviate or disregard (this commandment), then GOD is fully Cognizant of everything you do.
Believers, uphold justice and bear witness to God, even if that witness is against yourself, your parents or your close relatives. Whether a person is rich or poor, God can best take care of both. Refrain from following your own desires, so that you do not act unjustly. If you distort the truth, God is fully aware of what you do.
Believers stand firm in equity and bear witness to God, even if that witness is against yourself, your parents, or your close relatives. Whether a person is rich or poor, God can best take care of both. Refrain from following your own desires so that you do not act unjustly. If you distort the truth, God is fully aware of what you do.
O you who believed! Be established with equity, as witnesses for Allah, even if against yourselves, or the parents, or the relatives. Whether he is rich or poor, so Allah is a guardian with both. So do not follow the desire, lest you not be unjust. And if you twist, or turn away, so surely Allah is with what you are working, Expert.
O' you who have Faith! be maintainers of justice (and) witnesses for Allah's sake, though it be against your own selves or (your) parents or near relatives; whether the one be rich or poor, Allah is closer to them both. Therefore do not follow any passion so that you can deal jsustly; and if you swerve or decline the right, then verily Allah is aware of what you do
Believers! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God's claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice. If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do.
O You who have chosen to be graced with belief! Stand out firmly for justice, witnesses for Allah, even if it is against yourselves, your parents and your relatives, and whether the case is of a rich person or a poor person. Allah is nearer to them than you are; His Law comes first. Follow not your emotions lest you fall short of justice. If you distort your testimony or turn away from this Command, Allah is Aware of all your actions
O you who believe! be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do
O ye who believe ! be strict in observing justice and be witnesses for ALLAH, even though it be against yourselves or against your parents or kindred. Whether he, against whom witness is borne, be rich or poor, ALLAH is more regardful of them both than you are. Therefore follow not your low desires that you may be able to act equitably. And if you hide the truth or evade it, then know that ALLAH is Well-Aware of what you do
O you who believe! Be steadfast maintainers of justice, witnesses for God, though it be against yourselves, or your parents and kinsfolk, and whether it be someone rich or poor, for God is nearer unto both. So follow not your caprice, that you may act justly. If you distort or turn away, truly God is Aware of whatsoever you do
O you who believe! Stand out firmly for justice, as witness to Allah, even against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: Allah protects you both (much) better. So follow not the desires (of your hearts), because you may swerve, and if you distort justice, or decline to do justice; Surely, Allah is Well Acquainted (Khabeer) with all that you do
O you who believe, stand firmly for justice, as witnesses to God, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, God is more worthy of both. So, don’t follow personal inclination to avoid justice. If you distort or refuse—God is fully aware of what you do.
O you who believe! Stand firmly for justice, as witnesses to God, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, God takes care of both. So do not follow your desires, lest you swerve. If you deviate, or turn away—then God is Aware of what you do
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O you who have believed, be persistently standing firm in justice, witnesses for Allah , even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted
O those who believed! Be steadfast in justice, witnessing for God though it is against yourselves, or parents and nearer relatives, be it rich or needy, and God is more worthy of both of them. So do not follow lusts, lest you deviate; and if you swerve or turn aside, then indeed, God is aware of what you do.
O ye who believe! stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily God is well- acquainted with all that ye do
O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَـٰبِ ٱلَّذِی نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡكِتَـٰبِ ٱلَّذِیۤ أَنزَلَ مِن قَبۡلُۚ وَمَن یَكۡفُرۡ بِٱللَّهِ وَمَلَـٰۤىِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡیَوۡمِ ٱلۡءَاخِرِ فَقَدۡ ضَلَّ ضَلَـٰلَۢا بَعِیدًا ١٣٦
You who believe, believe in God and His Messenger and in the Scripture He sent down to His Messenger, as well as what He sent down before. Anyone who does not believe in God, His angels, His Scriptures, His messengers, and the Last Day has gone far, far astray
O you who believe! Believe in Allah, and His Messenger (Muhammad), and the book (the Qur’an) which He has sent down to His Messenger, and the Scripture which He has sent down before. Whoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed is mislead a misleading far away.
O Ye who believe believe in Allah's and His apostle and the Book He hath sent down unto His apostle and the Book He sent down aforetime; and whosoever disbelieveth in Allah and His angels and His Books and His Apostles and the Last Day, hath surely strayed away a far straying
O believers, believe in God and His Messenger and the Book He has revealed to His Apostle, and the Books revealed before. But he who believes not in God and His angels and the Books and the prophets and the Last Day, has wandered far away
O you who have believed, believe in Allah, and His Rasul, and in what He revealed to his Rasul (from the dimension of Names to his consciousness) and to those who came before you, in accord with the meaning signified by the letter B (Aminu B’illahi)... Whoever covers (denies) Allah, the creator of all with His Names, His angels (the forces which manifest the meanings of His Names), His Books (the knowledge of the reality He reveals), His Rasuls and the eternal life to come, has surely gone far astray in his faith.
You who have iman! have iman in Allah and His Messenger and in the Book He sent down to His Messenger, and the Books He sent down before. Anyone who rejects Allah and His angels and His Books and His Messengers and the Last Day has gone very far astray.
O you who have faith! Have faith in Allah and His Apostle and the Book that He has sent down to His Apostle and the Book He had sent down earlier. Whoever disbelieves in Allah and His angels, His Books and His apostles and the Last Day, has certainly strayed into far error
O you who believe! Believe in God and His Messenger (Muhammad) and the Book He has been sending down on His Messenger in parts and the (Divine) Books He sent down before. Whoever disbelieves in God and His angels and His Books and His Messengers and the Last Day, has indeed gone far astray
O you who believe! maintain faith in Allah and in His Messenger and in this perfect Book which He has revealed to His perfect Messenger and in the Scripture He revealed before. And whoso denies Allah and His angels and His Books and His Messengers and the Last Day, he has indeed strayed far away (from the truth)
O believers, believe in God and His Messenger and the Book He has sent down on His Messenger and the Book which He sent down before. Whoso disbelieves in God and His angels and His Books, and His Messengers, and the Last Day, has surely gone astray into far error
You who believe, believe in God and His messenger and the book that He sent down to His messenger and the book that He sent down in the past. And whoever disbelieves in God, His angels, His books, His messengers, and the Last Day has lost (the way), a far away losing.
As a believer, you must believe in God, His Prophet, this Qur’an which is revealed to your Prophet and the Scriptures which was revealed to the previous Prophets. The one who denies God, His angles, His Books His Prophets and the Day of Judgment is indeed in absolute darkness
O you who believe, believe in God and His messenger, and the Scripture which He has sent to His messenger, and the Scripture which He sent to those before him. Any who denies God, His angels, His books, His messenger, and the Day of Accountability, has gone astray
O you who have attained faith, have faith in Allah and His Messenger and the Scripture which He bestowed upon His Messenger from on high and the Scripture He sent down before. And whoever denies Allah and His angels and His books and His messengers and the Last Day, then he has surely strayed into extreme misguidance.
O ye who believe! believe in God and His apostles, and the Book which He hath revealed to His Apostle, and the Book which He sent down before; for whoso disbelieves in God, and His angels, and His Apostle, and the last day, has erred a wide error
O People who Believe! Have faith in Allah and His Noble Messenger and the Book He has sent down upon this Noble Messenger of His, and the Book He sent down before; and whoever does not accept faith in Allah and His angels and His Books and His Noble Messengers and the Last Day, has undoubtedly wandered far astray
O you who have believed! Believe in Allah and in His messenger and in the scripture which He sent down on His messenger and in the book which He sent down before. And whoever disbelieves in Allah and in His angels and in His books and in His messengers and in the last day, then he indeed has gone far astray.
O true believers, believe in God and his apostle, and the book which he hath caused to descend unto his apostle, and the book which He hath formerly sent down. And whosoever believeth not in God, and his angels, and his scriptures, and his apostles, and the last day, he surely erreth in a wide mistake
O you who believe! Believe in Allah and His Messengers, and the Book (Scripture) which He hath revealed to His Messenger, and the Book (Scripture) which He sent down before you; for whoever disbelieves in Allah, and His angels, and His Messenger, and the
Believers, believe in Allah and His Messenger (Muhammad), in the Book He has sent down to His Messenger, and in the Book He sent down before. Whosoever disbelieves in Allah, His angels, His Books, His Messengers, and the Last Day, has surely gone astray into far error
O ye who believe! believe in God and his Apostle, and the Book which he hath sent down to his Apostle, and the Book which he hath sent down aforetime. Whoever believeth not on God and his Angels and his Books and his Apostles, and in the last day, he verily hath erred with far-gone error
O you people who have Believed! Believe in Allah, and His Messenger, and Al-Kitab that He delivered to His Messenger, and Al-Kitab that He sent down before. And whosoever denies and disbelieves in Allah, and His Angels, and His Writings (contained in 114 Suhuf or Surahs of His Al-Kitab. See Verses 80/14, 15; 98/2, 3), and His Messengers, and the Last Day, then indeed he has strayed, a straying remote
O those who believed! Believe in God and His Messenger and the Book which He sent down to His Messenger and the Book that He caused to descend before. And whoever is ungrateful to God and His angels and His Books and His Messengers and the Last Day, then, surely, went astray, a wandering far astray.
O Believers, believe in Allah and His messenger [Prophet Muhammed] and in the Book sent to His messenger, and in the (Scriptures) sent previously. Anyone who denies Allah, His angels, His Books, His messengers, and the Day of Judgment has surely lost the way, straying afar.
O believers! Believe in Allah, His Messenger, the Book which He has revealed to His Messenger, and every Book which He previously revealed. He who denies Allah, His angels, His Books, His Messengers and the Last Day has gone far astray
Believers! Believe in Allah and His Messenger and in the Book He has revealed to His Messenger, and in the Book He revealed before. And whoever disbelieves in Allah, in His angels, in His Books, in His Messengers and in the Last Day, has indeed strayed far away
O you who believe, believe in Allah and His Messenger and the Book which He has revealed to his Messenger and the Book which He revealed before. And whoever disbelieves in Allah and His angels and His Books and His messengers and the Last Day, he indeed strays far away
O you who (claim to) believe ! believe in Allah and His messenger and the book which He has sent down to His messenger and the book which He had sent down earlier. And one who does not believe in Allah and His angels and His books and His messengers and the period hereafter, then he has indeed erred, going far astray.
O you who believe! Believe in Allah, His Messenger, the Book He has sent down to His Messenger, and the Book He had previously sent down. He, who denies Allah, His angels, His Books, His Messengers and the Hereafter, has gone far astray
O believers! Put faith in Allah and His Messenger (blessings and peace be upon him) and in the Book which He has revealed to His Messenger (blessings and peace be upon him) and the Book that He revealed before (it). And he who denies Allah, His angels, His Books, His Messengers and the Last Day has surely strayed far away
O you who believe; believe in God and His messenger, and the Scripture which was sent down to His messenger, and the Scripture that was sent before. And whoever rejects God, and His Angels, and His Scriptures, and His messengers, and the Last Day; then he has strayed a far straying
O you who believe; believe in God and His messenger, and the Book which was sent down to His messenger, and the Book which was sent before. And whoever rejects God, and His angels, and His Books, and His messengers, and the Last Day; then he has strayed a far straying
O you who believe; believe in God and His messenger, and the Book which was sent down to His messenger, and the Book which was sent before. And whoever rejects God, and His angels, and His Books, and His messengers, and the Last Day; then he has strayed a far straying.
You, you those who believed, believe with God and His messenger, and The Book that He descended on His messenger and The Book that He descended from before, and who disbelieves with God, and His angels, and His Books and His messengers and the Day the Last/Resurrection Day, so (he) had misguided a distant/far misguidance
O you who have attained to faith! Hold fast unto your belief in God and His Apostle, and in the divine writ which He has bestowed from on high upon His Apostle, step by step, as well as in the revelation which He sent down aforetime: for he who denies God, and His angels, and His revelations, and His apostles, and the Last Day, has indeed gone far astray
O you who have believed, believe in Allah and His Messenger, and the Book which He has been sending down on His Messenger, and the Book which He sent down earlier. And whoever disbelieves in Allah, and His Angels, and His Books, and His Messengers, and the Last Day, then he has readily erred into far error
O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray
Believers, have faith in God and His Messenger, the Book which is revealed to him, and the Bible which has been revealed before. Whoever refuses to believe in God, His angels, Books, Messengers and the Day of Judgment, has gone far away from the right path
O you who believe, do believe in Allah and His Messenger and in the Book He has revealed to His Messenger and in the Books He has revealed earlier. Whoever disbelieves in Allah and His angels and His Books and His Messengers and the Last Day has indeed gone far astray
O’ you who adhere firmly to Islamic monotheism, place your trust in Allâh, and in His ‘Messenger’, in the ‘Book’ (the Qur'an) which He has sent down to His ‘Messenger’ and the ‘Scripture’ which He sent down to those before him. Therefore, whoever disbelieves in Allâh, in His ‘Angels’, in His ‘Books’, in His ‘Messengers’ and in the ‘Last Day’, has strayed far away indeed.
Oh you who believe! Believe (sincerely) in Allah, His messenger, and the scriptures He has revealed to His messenger (Muhammad, SAW) as well as the scriptures He had revealed previously. Whoever fails to believe in Allah, His angels, His books, His messengers, and the Day of Judgment has indeed strayed and has wandered far away (from the right path)
O' you who live by Faith! place your faith in Allâh and His Messenger, as well as in the Qur'an which He has revealed to His Messenger, and also in the Scripture which He revealed before. So whoever is tempted to reject Allâh, His Angels, His Books, His Messengers and the Last Day, has surely gone far away from the path of truth.
O you who have conformed to Islam: Believe in Allah with hearts impressed with the image of religious and spiritual virtues, and acknowledge His Messenger and give credence to the Book He has sent down to him- the Quran- and to the Book He sent down before. And he, who denies Allah, His angels, His Books, His Messengers and the Day of Resurrection, shall have erred and strayed far deep in the maze of error
Believers, believe firmly in Allah and His Messenger and in the Book that He has sent down to His Messenger and in the Book He sent before. Whoever rejects Allah, His Angels, His books, His messengers and the Last Day has gone far astray
O believers! Have faith in Allah, His Messenger, the Book He has revealed to His Messenger, and the Scriptures He revealed before. Indeed, whoever denies Allah, His angels, His Books, His messengers, and the Last Day has clearly gone far astray.
Oh you believers, believe in Allah and His messenger and the Book which He has revealed to His messenger and the Book which He has revealed before, and who rejects Allah and His angels and His books and His messengers and the last day, he has already gone far astray.
Believers, have faith in God and His apostle, in the Book He has revealed to His apostle, and in the Scriptures He formerly revealed. He that denies God, His angels, His Scriptures, His apostles, and the Last Day has strayed far indeed
O you who believe, you shall believe in GOD and His messenger, and the scripture He has revealed through His messenger, and the scripture He has revealed before that. Anyone who refuses to believe in GOD, and His angels, and His scriptures, and His messengers, and the Last Day, has indeed strayed far astray.
Believers, hold on to your faith in God and His Messenger, as well as the Book that He has gradually sent down to His Messenger, as well as the Book that He sent down before. He who denies God, His angels, His Books, His Messengers, and the Last Day has gone far astray.
Believers, hold on to your faith in God and His Messenger, as well as the Book that He has gradually sent down to His Messenger, as well as the Book that He sent down before. He who denies God, His angels, His Books, His Messengers, and the Last Day has gone far astray.
O you who believed! Believe with Allah and His messenger, and the Book which He sent down upon His messenger, and the Book which He sent down before. And whoever disbelieves with Allah, His angels, His Books, His messengers, and the Last Day, so already, he has strayed farther astray.
O' you who have Faith! Believe in Allah and His Messenger and the Book which He has sent down unto His Messenger, and the Book(s) which He has sent down afore time; and whoever disbelieves in Allah and His angels and His Messengers and the Las Day, has indeed gone astray into far error.
Believers! Do believe in God and His Messenger, and in the Book which He has bestowed from on high upon His Messenger, and in the Book which He sent down in earlier times. Anyone who denies God, His angels, His revealed books, His messengers, and the Last Day has indeed gone far astray.
O You who have chosen to be graced with belief! (and call yourselves Muslims)! Believe in Allah and His Messenger, and the Book He has revealed to His Messenger, and ( the fact that He revealed) the Scripture before. (Belief to the point of Conviction can only be attained through reason and not as a birth right (12:108)). One who denies Allah, and His Angels, and His Books, and His Messengers, and the Last Day, has gone far astray
O you who believe! believe in Allah and His Messenger and the Book which He has revealed to His Messenger and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His messengers and the last day, he indeed strays off into a remote error
O ye who believe ! believe in ALLAH and HIS Messenger and in the Book which HE had revealed to HIS Messenger, and the Book which HE revealed before it. And whoso disbelieves in ALLAH and HIS angels, and HIS Books and HIS Messengers and the Last Day, has surely strayed far away
O you who believe! Believe in God and His Messenger, and the Book He sent down upon His Messenger, and the Book He sent down before. Whosoever does not believe in God and His angels and His Books and His messengers and the Last Day has wandered far astray
O you who believe! Believe in Allah and His Messenger (Muhammad), and the Book (the Quran) that He has sent down to His Messenger (Muhammad) and the Scripture (the Message) that He sent down to those before (him). Any (person) who denies Allah, His angels, His Books, His messengers, and the Day of Judgment, then indeed he has gone far, far astray
O you who believe, believe in God and His Messenger, and the Scripture He revealed to His Messenger, and the Scripture He revealed before. Whoever denies God, His angels, His Scriptures, His messengers, and the Last Day, has strayed far away.
O you who believe! Believe in God and His messenger, and the Book He sent down to His messenger, and the Book He sent down before. Whoever rejects God, His angels, His Books, His messengers, and the Last Day, has strayed far in error
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O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah , His angels, His books, His messengers, and the Last Day has certainly gone far astray
O those who believed! Believe in God and His messenger, and the Book which He revealed to His messenger, and the Book which He sent down before; and whoever disbelieves in God, and His angels, and His Books, and His messengers, and the Last Day, then surely he has erred a far error.
O ye who believe! Believe in God and His Apostle, and the scripture which He hath sent to His Apostle and the scripture which He sent to those before (him). Any who denieth God, His angels, His Books, His Apostles, and the Day of Judgment, hat h gone far, far astray
O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ٱزۡدَادُوا۟ كُفۡرࣰا لَّمۡ یَكُنِ ٱللَّهُ لِیَغۡفِرَ لَهُمۡ وَلَا لِیَهۡدِیَهُمۡ سَبِیلَۢا ١٣٧
As for those who believe, then reject the faith, then believe again, then reject the faith again and become increasingly defiant, God will not forgive them, nor will He guide them on any path
Surely, those who believe, then disbelieve, then believe again, and again disbelieve, then increase in their disbelief; Allah will neither forgive them, nor will guide them on the Right Way.
Verily those who believed and then disbelieved, and then believed and then, disbelieved, and thereafter waxed in infidelity ye Allah shall not forgive them nor guide them on the way
Those who accept the faith, then disbelieve, then return to it, and deny once again and increase in disbelief, will not be forgiven by God or be guided by Him
Indeed, those who believe (first) then deny, then believe again (temporarily) and then deny (again) and increase in denial, Allah will neither forgive them nor give them direction.
As for those who have iman and then return to kufr, and then again have iman and then return to kufr, and then increase in kufr, Allah will not forgive them or guide them on any path.
As for those who believe and then disbelieve, then believe [again] and then disbelieve and then increase in disbelief, Allah shall never forgive them, nor shall He guide them to any way
Those who have believed and then disbelieved, then believed, and again disbelieved, and thereafter grown more intense in unbelief, God will never forgive them, nor will He guide them to a way (leading to the ultimate triumph and salvation)
Verily, those who believed and then disbelieved, again believed, again disbelieved and then became worse in disbelief, it is not for Allah to pardon them, nor to guide them in the (right) way (to make them successful)
Those who believe, and then disbelieve, and then believe, and then disbelieve, and then increase in unbelief-God is not likely to forgive them, neither to guide them on any way
Those who believe then disbelieve then believe and then disbelieve then increase their disbelief, God is not to forgive them or to guide them to a (right) way.
The one who joins the believers, then turns into the disbelief, then [change his mind and] claims that he is a believer and then turns his back to the faith and walks into the darkness, will neither be forgiven nor receive any guidance from the Lord
Those who believe, then do not believe, then believe again, and again do not believe, and thus increase in unbelief, God will not forgive them nor guide them on the path
Indeed, those who attained faith then denied, then attained faith then denied, then increased in denial—never is Allah to forgive them nor guide them to a way.
Verily, those who believe and then misbelieve, and then believe and then misbelieve, and then increase in misbelief, God will never pardon them, nor will He guide them in the path
Indeed those who believe, then disbelieve and then again believe, then again disbelieve, and go further in their disbelief - Allah will never forgive them, nor ever guide them to the path
Truly those who believed and then disbelieved and then believed and then disbelieved and then increased in disbelief, it is not for Allah to forgive them nor is it for Him to guide them to a way.
Moreover they who believed, and afterwards became infidels, and then believed again, and after that disbelieved, and increased in infidelity, God will by no means forgive them, nor direct them into the right way
Verily, those who believe and then disbelieve, and then again believe and then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them in the Way
Those who believe, and then disbelieve, and then believe, and then disbelieve, and increase in disbelief Allah is not to forgive them nor guide them on a way
Verily, they who believed, then became unbelievers, then believed, and again became unbelievers, and then increased their unbelief - it is not God who will forgive them or guide them into the way
Verily, those who have Believed, after they rejected; then (again) accepted Faith, then rejected (a 2nd time), then increased (their level in) disbelief — then Allah will never be that He gives forgiveness to them; and nor (He becomes one) that He guides them (to the) Way
Truly those who believed, and, again, disbelieved, and, again, believe and, again, disbelieve, and, again, added to disbelief, neither will God be forgiving of them nor guide them to a way.
Certainly, those who believe, and then disbelieve, and then believe again, and then disbelieve, and then continually increase their doubts will not be forgiven by Allah. He will not guide them on the journey.
As for those who accept the faith then renounce it, who again embrace it and again deny it, and go on increasing in unbelief, Allah will neither forgive them nor guide them to the Right Way
Allah will neither forgive nor show the right way to those who believed, and then disbelieved, then believed, and again disbelieved, and thenceforth became ever more intense in their disbelief
Those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will never forgive them nor guide them in the (right) way
Those who believe then do not believe, then believe then do not believe, then increase in infidelity, certainly Allah will neither forgive them, nor will He guide them to (the right) way.
Indeed, those who believe and then suppress the Truth, and again believe and then suppress the Truth, and then go on suppressing the Truth! Allah will neither be disposed to forgive them nor to guide them to the Right Path
Indeed, those who believe, then disbelieve and then believe again and reject faith once more and then advance further in denying faith, Allah will never (incline to) forgive them, nor guide them to the straight road
Those who believe, then reject, then believe, then reject, then they increase in rejection; God was neither to forgive them nor to guide them to the path
Those who believed, then rejected, then believed, then rejected, then they increased in rejection; God was not to forgive them nor to guide them to the path.
Those who believed, then rejected, then believed, then rejected, then they increased in rejection; God was not to forgive them nor to guide them to the path.
That those who believed then disbelieved, then they believed, then they disbelieved, then they increased disbelief, God was/is not to forgive for them, and nor to guide them a way/path
Behold, as for those who come to believe, and then deny the truth, and again come to believe, and again deny the truth, and thereafter grow stubborn in their denial of the truth - God will not forgive them, nor will He guide them in any way
Surely (the ones) who believed, thereafter disbelieved, thereafter believed, thereafter disbelieved, thereafter increased in disbelief- Allah indeed is not (going) to forgive them nor is He indeed (going) to guide them on a way
Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way
God will not forgive or guide to the right path those who first believe, then disbelieve, again believe and disbelieve, and then increase their disbelief
Surely, those who believed and then disbelieved, believed again and then disbelieved, then went on increasing in their disbelief - Allah is not to forgive them nor lead them on the path
Indeed, those who adhere to Islamic monotheism, then renounce their faith and then again believe, then renounce their faith, and then increase in disbelief- Allâh will never forgive them, nor will He guide them into the right way.
Indeed, Allah is never going to forgive those who believe (at first) and then reject (the truth), then claim to believe again only to return to disbelief once again, and thereafter increase in disbelief. He is never ever going to forgive them, or guide them to the right path
Indeed, those who adhere to Faith, then renounce their faith and then again adhere to Faith, then renounce their faith,- only increasing in Apostasy - Allâh will neither forgive them nor show them where to go.
Indeed, those who conformed to Islam then turned renegades, then again conformed to Islam and again went over from Islam and sank deeply in disbelief under the unjustifiable vexations of their minds and spirit shall be undone past all retrieve whichever way they turn. Never shall Allah forgive them nor guide them to the path of righteousness
Those who believed then disbelieved, then believed again, then disbelieved, then increased yet further in disbelief, Allah will not forgive nor guide them towards His way
Indeed, those who believed then disbelieved, then believed and again disbelieved—˹only˺ increasing in disbelief—Allah will neither forgive them nor guide them to the ˹Right˺ Way.
Those who believe, then reject (the truth), then believe, then reject (it), then increase in rejection, Allah will not forgive them nor guide them on a way.
Those who accept the Faith and then renounce it, who again embrace it and again deny it and grow in unbelief ― God will neither forgive them nor rightly guide them
Surely, those who believe, then disbelieve, then believe, then disbelieve, then plunge deeper into disbelief, GOD will not forgive them, nor will He guide them in any way.
As for those who believe and then deny the truth, then believe again, and again deny the truth and become increasingly defiant, God will not forgive them, nor will He guide them.
As for those who believe and then deny the truth, then believe again, and again deny the truth and become increasingly defiant, God will not forgive them, nor will He guide them.
Surely those who believed, then disbelieved, then believed, then disbelieved, then increased infidelity, Allah was not forgiving for them, nor will He guide them to a pathway.
Verily those who believed, then disbelieved, again believed, and again disbelieved, then increased in (their) disbelief, Allah will not forgive them, nor will He guide them to the (right) way.
Those who come to believe, then reject faith, and again come to believe, and again reject the faith, and thereafter grow hardened in their disbelief, God will not forgive them, nor will He guide them in anyway.
Those who believe, then disbelieve and again believe, then disbelieve, and thus grow stubborn in denial of the Truth, Allah will not forgive them, nor will He intervene to walk them through to the Way
Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path
Those who believe, then disbelieve, then again believe, then disbelieve and then increase in disbelief, ALLAH will never forgive them nor will HE guide them to the right way
Those who believe and then disbelieve, and then believe and then disbelieve, and then increase in disbelief, God will not forgive them nor guide them unto any way
Verily, those who believe, then (later) disbelieve, then believe (again) and (again) disbelieve, and go on increasing in disbelief— Allah will not forgive them, nor guide them on the (righteous) Way
Those who believe, then disbelieve, then believe, then disbelieve and increase in disbelief—God will neither forgive them nor guide them on any path.
Those who believe, then disbelieve, then believe, then disbelieve, then increase in disbelief, God will not forgive them, nor will He guide them to a way
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Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way
Indeed, those who believe, then disbelieve, then believe, then disbelieve, then increase in disbelief, God will not forgive them, and He will not guide them to the way.
Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- God will not forgive them nor guide them nor guide them on the way
Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way
بَشِّرِ ٱلۡمُنَـٰفِقِینَ بِأَنَّ لَهُمۡ عَذَابًا أَلِیمًا ١٣٨
[Prophet], tell such hypocrites that an agonizing torment awaits them
Give tidings to the hypocrites that for them there is painful punishment
Announce thou to the hypocrites that theirs shall be a torment afflictive
Give tidings to the hypocrites that painful is their doom
Give tidings to the two-faced (hypocrites) of the severe suffering awaiting them!
Give news to the hypocrites that they will have a painful punishment.
Inform the hypocrites that there is a painful punishment for the
To the hypocrites (who are as just described) give glad tidings that for them is a painful punishment
Tell the hypocrites clearly that a woeful punishment awaits them
Give thou good tidings to the hypocrites that for them awaits a painful chastisement
Give news to the hypocrites that they will have a painful punishment,
Let the hypocrites know that a painful punishment is awaiting them
To the hypocrites, give the news that there is for them a terrible penalty
Givesg glad tidings to the hypocrites that they will have a painful punishment—
Give to the hypocrites the glad tidings that for them is grievous woe
Give glad tidings to the hypocrites, that for them is a painful punishment
Give the glad tidings to the hypocrites that indeed for them there will be a painful punishment.
Declare unto the ungodly that they shall suffer a painful punishment
Give to the hypocrites the glad tidings that for them is grievous penalty
Give glad tidings to the hypocrites that for them there is a painful punishment
Announce to the hypocrites that a dolorous torment doth await them
Transmit the tidings to Al-Munafiqun that surely, for them (is) a painful punishment —
Give thou good tidings to the ones who are hypocrites that, truly, for them is a painful punishment,
To such hypocrites, give the good news that a dreadful penalty awaits them.
Announce the painful punishment to those hypocrite
Give tidings of painful chastisement to the hypocrites
Give news to the hypocrites that for them is a painful chastisement -
Convey the news to the hypocrites that for them there is a painful punishment.
Let the hypocrites know that for them is a painful punishment
(O Prophet!) Convey to the hypocrites the news that a grievous torment awaits them
Give news to the hypocrites that they will have a painful retribution
Give news to the hypocrites that they will have a painful retribution.
Give news to the hypocrites that they will have a painful retribution.
Announce good news (to) the hypocrites with that for them (is) a painful torture
Announce thou to such hypocrites that grievous suffering awaits them
Give (good) tidings to the hypocrites that they will have a painful torment
Bear unto the hypocrites the tidings that for them there is a painful doom
Tell the hypocrites that for them there will be a painful torment
Give the hypocrites the ‘good news‘ that for them there is a painful punishmen
Let the ‘Hypocrites’ know that they will be subjected to a painful punishment. in the ‘Hereafter’.
Give such hypocrites the news that a painful punishment awaits them
Let those who indulge in hypocrisy know that they will be subjected to a painful punishment (in the Hereafter).
Announce O Muhammad to the hypocrites that they must expect a condign punishment
Give glad tidings of painful punishment to the hypocrites
Give good news of a painful punishment to hypocrites,
Announce to the pretenders that for them is a painful punishment.
Give warning to the hypocrites that woeful punishment awaits them
Inform the hypocrites that they have incurred painful retribution.
[Prophet] tell these hypocrites that an agonizing punishment awaits them.
[Prophet] tell these hypocrites that an agonizing punishment awaits them.
Preach the hypocrites that for them is a painful torment.
Announce to the hypocrites that they shall have a painful chastisement.
Happily announce to the hypocrites that grievous suffering awaits them.
Give the tiding to such hypocrites that grievous suffering awaits them
Announce to the hypocrites that they shall have a painful chastisement
Give to the hypocrites the tidings that for them is a grievous punishment
Give glad tidings to the hypocrites that for them awaits a painful punishment
To the hypocrites give the news that there is for them a painful Penalty—
Give news to the hypocrites that they will have a painful torment.
Inform the hypocrites that they will have a painful punishment
Not available
Give tidings to the hypocrites that there is for them a painful punishment
Give to the hypocrites the glad tidings that for them is painful punishment.
To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;
To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;
ٱلَّذِینَ یَتَّخِذُونَ ٱلۡكَـٰفِرِینَ أَوۡلِیَاۤءَ مِن دُونِ ٱلۡمُؤۡمِنِینَۚ أَیَبۡتَغُونَ عِندَهُمُ ٱلۡعِزَّةَ فَإِنَّ ٱلۡعِزَّةَ لِلَّهِ جَمِیعࣰا ١٣٩
Do those who ally themselves with the disbelievers rather than the believers seek power through them? In reality all power is God’s to give
those who take the disbelievers as allies instead of believers. Do they seek honor for them? Surely, the honor is for Allah all together.
Those who take infidels for, friends, instead of the believers. Seek thy honour with them verily then honour is Allah's altogether
Do those who take unbelievers as their friends in preference to the faithful seek power from them? But all power belongs to God
Do those who leave the believers and befriend the deniers of the reality hope to find honor with them? Honor belongs entirely to Allah.
Do those who take the kafirun as protectors, rather than the muminun, hope to find power and strength with them? Power and strength belong entirely to Allah.
—those who take the faithless for allies instead of the faithful. Do they seek honour with them? [If so,] indeed all honour belongs to Allah
(The hypocrites are) those who take unbelievers for confidants, guardians and allies in preference to the believers: do they seek might and glory in being together with them? (If so, let them know that) might and glory belong altogether to God
Do those who hold the disbelievers for friends to the exclusion of the believers, seek honour at their hands? Let them remember that all honour truly belongs to Allah alone
Those who take unbelievers for their friends instead of believers -- do they seek glory in them? But glory altogether belongs to God
those who take the disbelievers as protectors instead of the believers. Are they looking for honor (and power) through them? Indeed, all honor (and power) belongs to God.
What do they look forward to when they prefer the patronage of the disbelievers over the friendship of the believers? Do they want to secure peace and honor for themselves? Do they not realize that God is the source of honor and security
Those who take for friends unbelievers rather than believers, is it honor they seek among them? No, all honor is with God
those who take the deniers as allies apart from the believers. Do they seek might from them? For indeed, all might belongs to Allah.
Those who take the misbelievers for their patrons rather than believers,- do they crave honour from them? Verily, honour is altogether God's
Those who leave the Muslims to befriend the disbelievers; do they seek honour from them? Then (know that) undoubtedly all honour is for Allah
They who take the disbelievers as allies instead of the believers, are they seeking from them the might, then truly the might all together is for Allah.
They who take the unbelievers for their protectors, besides the faithful, do they seek for power with them? Since all power belongeth unto God
Yea, to those who take the disbelievers for their patron rather than believers. Do they crave honour from them? Verily, all honour is with Allah
Those who take unbelievers for guides instead of believers, are they seeking might with them? Surely, the Might altogether belongs to Allah
Those who take the unbelievers for friends besides the faithful - do they seek honour at their hands? Verily, all honour belongeth unto God
those who pickup the disbelievers as auliya instead of Believers: do they seek in them honour and respect? So, surely, the honour and respect belongs to Allah, in toto
those who take to themselves the ones who are ungrateful as their protectors instead of the ones who believe! Are they looking for great glory with them? Truly, then, all great glory belongs to God alone.
As for those who seek friendship from unbelievers rather than believers, do they seek honor among them? Indeed, all honor is with Allah.
who choose the unbelievers to be their protectors rather than believers. Are they seeking honor in being with them? Whereas all honor belongs to Allah Alone
who take the unbelievers for their allies in preference to the believers. Do they seek honour from them whereas honour altogether belongs to Allah alone
Those who take disbelievers for friends rather than believers. Do they seek for might from them? Might surely belongs wholly to Allah
Those who take the infidels as friends besides the believers, do they seek might (power) from them? Then total might is certainly Allah's.
Do they, who take the suppressors of Truth, rather than the believers, as close friends, seek honour from those suppressors of Truth? But, then, all honour does indeed rest with Allah
(They are) those who consider the (hostile) disbelievers instead of the believers as their supporters. Do they seek honour in their company? So, all veneration (and glory) belongs only to Almighty Allah
Those who take the rejecters as allies instead of the believers: "Do they seek glory with them" All glory belongs to God
Those who take the rejecters as allies instead of the believers: "Do they seek glory with them?" All glory belongs to God.
Those who take the rejecters as allies instead of the believers: "Do they seek glory with them?" All glory belongs to God.
Those who take the disbelievers (as) allies from other than the believers, do they wish/desire at them the glory/dignity , so that the glory/dignity (is) all to God
As for those who take the deniers of the truth for their allies in preference to the believers - do they hope to be honoured by them when, behold, all honour belongs to God [alone]
(The ones) who take to themselves the disbelievers for their constant patrons, apart from the believers; do they (inequitably) seek might in their presence? Then surely might altogether belongs to Allah
Those who chose disbelievers for their friends instead of believers! Do they look for power at their hands? Lo! all power appertaineth to Allah
Do those who establish friendship with the disbelievers instead of the believers seek honor? Let them know that all honor belongs to God
- those who take the disbelievers for friends rather than the believers. Are they seeking honor in their company? But, indeed, all honor belongs to Allah
They take those who lack Faith (in Allâh) as allies or friends instead of the ‘Monotheistic Believers’. Is it glory they seek among them? Indeed, All Glory belongs only unto Allâh.
There are those who pick the unbelievers ¬_ instead of the believers _ as their friends and protectors. Do they seek power and prestige from (their association with) the unbelievers? In fact, all the power and prestige belongs entirely to Allah
They take those who are spiritually dead and blind for friends instead of those who Live by Faith. Is it glory they seek among them? Most certainly All Glory belongs unto Allâh.
Those of you who take the infidels who deny Allah as intimate friends and favour their tutelage to that of their co-religionists who are of the same law, had better pause to think. Do they seek honour and power at their hands and pride themselves in so doing! But all power, omnipotence and honour rest on the helm of Allah's hands
who have taken disbelievers as their allies instead of the believers. Do they seek strength from them, when strength is Allah’s
who choose disbelievers as allies instead of the believers. Do they seek honour and power through that company? Surely all honour and power belongs to Allah.
Those who take the rejecters (of the truth) as protecting friends instead of the believers; do they seek strength from them, when all strength belongs to Allah?
those who choose the unbelievers rather than the faithful for their friends. Are they seeking glory at their hands? Surely all glory belongs to God
They are the ones who ally themselves with disbelievers instead of believers. Are they seeking dignity with them? All dignity belongs with GOD alone.
Are those who ally themselves with the unbelievers rather than the believers doing so because they seek power through them? Power is only God's to give.
Those who take the unbelievers as protectors rather than the believers do they seek reverence through them? Reverence is entirely God’s to give.
Those who take the infidels as guardians rather than the believers. Do they seek with them honor? So, the whole honor is altogether for Allah.
(Hypocrites are) those who take the disbelievers for (their) friends instead of the believers - do they seek glory in them ? - Then, verily, all glory belongs to Allah.
They are those who take unbelievers for their allies in preference to believers. Is it honour they seek among them? Indeed all honour belongs to God.
Those who ally themselves with the rejecters of the Truth instead of the believers, do they seek honor among them? All Dignity, Honor and Power belong to, and come from, Allah (3:25), (35:10), (63:8)
Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah
Those who take disbelievers as friends rather than believers. Do they seek honour at their hands? Surely, all honour belongs to ALLAH
Those who take disbelievers as protectors instead of believers—do they seek might through them? Truly might belongs to God altogether
To those who take for friends’ disbelievers rather than believers: Is it honor they seek among them? Surely, then all the honor is with Allah
Do those who make allies of unbelievers over believers seek honor and strength through them? All glory and power belong to God alone.
Those who ally themselves with the disbelievers instead of the believers. Do they seek glory in them? All glory belongs to God
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Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely
Those who take the disbelievers for patrons rather than believers, do they seek honour from them? But indeed, honour is altogether God's.
Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with God
Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with Allah
وَقَدۡ نَزَّلَ عَلَیۡكُمۡ فِی ٱلۡكِتَـٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَایَـٰتِ ٱللَّهِ یُكۡفَرُ بِهَا وَیُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُوا۟ مَعَهُمۡ حَتَّىٰ یَخُوضُوا۟ فِی حَدِیثٍ غَیۡرِهِۦۤ إِنَّكُمۡ إِذࣰا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَـٰفِقِینَ وَٱلۡكَـٰفِرِینَ فِی جَهَنَّمَ جَمِیعًا ١٤٠
As He has already revealed to you [believers] in the Scripture, if you hear people denying and ridiculing God’s revelation, do not sit with them unless they start to talk of other things, or else you yourselves will become like them: God will gather all the hypocrites and disbelievers together into Hell
And indeed He has sent down to you in the Scripture (this Qur’an) that when you hear the Verses of Allah being rejected and being mocked at, then you don’t sit with them, until they engage in a talk other than that; otherwise indeed you are like them. Surely, Allah will collect the hypocrites and disbelievers in hell all together.
And it hath been revealed to you in the Book that when ye hear Allah's revelations being disbelieved in and mocked at, sit not down with them until they plunge in a discourse other than that; for, then, ye would surely become like unto them. Verily Allah is about to gather hypocrites and infidels in Hell together
You have been commanded in the Book that whensoever you hear God's messages denied or derided, do not sit in that company until they begin talking of other things, or you will be no different from them. Indeed God will put the hypocrites and infidels together in Hell
Revealed to you is this knowledge: Do not sit in an environment where the signs of Allah are denied or inappropriate things are spoken about them; until they change the subject! Otherwise, you will be just like them. (This verse should be evaluated in the light of the scientific truth of ‘mirror neurons.’ This verse is clearly a miracle in respect of expressing a modern discovery almost 1500 years ago!) Allah will bring the two-faced (hypocrites) and the deniers of the reality together in hell.
It has been sent down to you in the Book that when you hear Allah´s Signs being rejected and mocked at by people, you must not sit with them till they start talking of other things. If you do you are just the same as them. Allah will gather all the hypocrites and kafirun into Hell.
Certainly He has sent down to you in the Book that when you hear Allah’s signs being disbelieved and derided, do not sit with them until they engage in some other discourse, or else you [too] will be like them. Indeed Allah will gather the hypocrites and the faithless in hell all together
He has already revealed to you in the Book that when you hear the Revelations of God being rejected and mocked, no longer sit with them (show your disagreement) until they engage in some other talk, or else you will surely become like them. Assuredly, God will gather the hypocrites and the unbelievers all together in Hell
And He has already revealed to you in this Book (the commandment) that when you hear Allah's Messages being denied and being ridiculed you should not sit with such (absurd people) unless they engage in a topic other than that, for in case (you do not leave their company) you will be indeed like them. Allah is going to assemble the hypocrites and the disbelievers in Gehenna one and all
He has sent down upon you in the Book: 'When you hear God's signs being disbelieved and made mock of, do not sit with them until they plunge into some other talk, or else you will surely be like to them.' God will gather the hypocrites and the unbelievers all in Gehenna
And He has sent down to you in the book that when you hear God’s signs (and verses) are denied or ridiculed, then do not sit with them until they engage in a discussion other than that. Indeed, you are like them (if you do not). God is the collector of all the hypocrites and the disbelievers in hell.
God has already ordered you in this Book not to stay in a gathering (such as a comedy show) where the words of God are being disclaimed and ridiculed. You may return back as soon as they change the subject. If You stay in such a meeting, you are equally guilty. Beware that God will gather all hypocrites and disbelievers in the Hell
He has already revealed to you in the Book, that when you hear the signs of God held in defiance and ridicule, you are not to sit with them unless they turn to a different theme. If you did, you would be like them, for God will gather the hypocrites and those who reject it, all in hell
For He has surely bestowed upon youpl from on high, in the Scripture, that when you hear Allah’s signs being denied or ridiculed, then do not sit with them until they engage in some other discourse; you would then be like them. Indeed, Allah will gather the hypocrites and the deniers in Hell, all together—
He hath revealed this to you in the Book, that when ye hear the signs of God disbelieved in and mocked at, then sit ye not down with them until they plunge into another discourse, for verily, then ye would be like them. Verily, God will gather the hypocrites and misbelievers into hell together
And indeed Allah has sent down to you in the Book that whenever you hear the signs of Allah being rejected or being made fun of, do not sit with those people, until they engage in some other conversation; or you too are like them; undoubtedly Allah will gather the hypocrites and the disbelievers, all together, into hell
And He has indeed revealed unto you in the book that when you hear Allah’s signs being denied and being derided, then do not sit with them until they engage in a discourse other than that; otherwise then you will be like them. Truly Allah is going to gather the hypocrites and the disbelievers all together in hellfire.
And he hath already revealed unto you, in the book of the Koran, the following passage, when ye shall hear the signs of God, they shall not be believed, but they shall be laughed to scorn. Therefore sit not with them who believe not, until they engage in different discourse; for if ye do ye will certainly become like unto them. God will surely gather the ungodly and the unbelievers together in hell
He hath revealed this to you in the Book, that when you hear the signs of Allah rejected and mocked, then sit you not down with them until they turn to another topic, for verily, then you would be like them. Verily, Allah will gather the hypocrites and d
He has sent down upon you in the Book: "When you hear His verses being disbelieved or mocked, do not sit with them until they engage in other talk, or elseyou will surely be like them. Allah will surely gather the hypocrites and unbelievers altogether in Gehenna (Hell)
And already hath He sent this down to you in the Book "WHEN YE SHALL HEAR THE SIGNS OF GOD THEY SHALL NOT BE BELIEVED BUT SHALL BE MOCKED AT." Sit ye not therefore with such, until they engage in other discourse; otherwise, ye will become like them. Verily God will gather the hypocrites and the infidels all together in Hell
And surely, He delivered to you in Al-Kitab that, ‘when you heard Verses of Allah (in an atmosphere when) a rejection is committed in relation to them and a mockery is committed in relation to them, then do not sit with those people until they engage in discussion in hadees other than that’; certainly you, in such an atmosphere, (would be regarded) like them. Surely, Allah is the Congregator for the hypocrites and disbelievers (to be) in Hell altogether
And, surely, He sent down to you in the Book that when you heard the signs of God being unappreciated and being ridiculed, then, and sit not with them until they discuss in conversation about other than that or else, you will be like them. Truly, God is One Who Gathers the ones who are hypocrites and the ones who are ungrateful altogether in hell.
He has already told you in the Book [what to do] whenever you hear the Scriptures of Allah being disrespected and ridiculed. You should not even sit with (the perpetrators) until they engage in a different conversation. They could negatively influence you. Allah will assemble all the hypocrites and the disbelievers into Hell.
He has already revealed for you in the Book that when you hear Allah’s revelations being denied or ridiculed by people, you must not sit with them unless they change the topic of their talk, otherwise you shall be considered guilty like them. Rest assured that Allah is going to gather the hypocrites and the unbelievers all together in hell
Allah has enjoined upon you in the-Book that when you hear the signs of Allah being rejected and scoffed at, you will not sit with them until they engage in some other talk, or else you will become like them. Know well, Allah will gather the hypocrites and the unbe-lievers in Hell - all together
And indeed He has revealed to you in the Book that when you hear Allah’s messages disbelieved in and mocked at, sit not with them until they enter into some other discourse, for then indeed you would be like them. Surely Allah will gather together the hypocrites and the disbelievers all in hell -
And He has sent down (instructions) for you through the book, that when you hear the signs of Allah being rejected and mocked at, then do not sit with them till they get involved in some issue other than that, otherwise you (too) will become like them. Allah will certainly gather all the hypocrites and the infidels in hell.
And it is certainly laid down for you in the Book that when you hear Allah's Verses being denied or ridiculed, you should not sit with those people until they enter another topic of talk; otherwise, you shall be like them. Indeed Allah shall gather the hypocrites and the deniers all together in Hell
And indeed, Allah has revealed to you this (command) in the Book that when you hear Allah’s Revelations being denied and ridiculed, do not sit in their company until they engage in some other discourse (renouncing the denial and ridicule). Otherwise you too will become like them. Surely, Allah will assemble the hypocrites and the disbelievers together in Hell
And it has been sent down to you in the Scripture, that if you hear God's revelations being rejected and ridiculed in, then do not sit with them until they move on to a different subject; if not, then you are like them. God will gather the hypocrites and the disbelievers in Hell all together
And it has been sent down to you in the Book, that if you hear the revelations of God being rejected and mocked, then do not sit with them until they move on to a different narrative; if not, then you are like them. God will gather the hypocrites and the disbelievers in Hell all together.
And it has been sent down to you in the Book, that if you hear the revelations of God being rejected and mocked, then do not sit with them until they move on to a different narrative; if not, then you are like them. God will gather the hypocrites and the disbelievers in Hell all together.
And (He) had descended on you in The Book, that if you heard God's verses/signs/evidences being disbelieved with it, and being mocked with it, so do not sit/remain with them until they plunge into in an information/speech other than it, that you are then similar/equal to them , that God (is) gathering/collecting the hypocrites and the disbelievers in Hell all together
And, indeed, He has enjoined upon you in this divine writ that whenever you hear people deny the truth of God's messages and mock at them, you shall avoid their company until they begin to talk of other things - or else, verily, you will become like them. Behold, together with those who deny the truth God will gather in hell the hypocrites
And He has already been sending down upon you in the Book that, "When you hear the signs of Allah being disbelieved and mocked at, then do not sit with them until they wade into (i.e., take up "a subject") (some) other discourse; surely (in that case) you are like them. Surely Allah will be gathering the hypocrites and the disbelievers altogether in Hell
He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell
God has told you (believers) in the Book that when you hear people disbelieving and mocking God's revelations, do not sit with them unless they change the subject. You will become like them. God will gather all the hypocrites and the disbelievers together in hell fire
and He has revealed to you in the Book that when you hear the verses of Allah being disbelieved and ridiculed, you should not sit with them unless they enter into some other discourse. You, in that case, would be like them. Surely, Allah is to gather all hypocrites and disbelievers in Jahannam
It has already been revealed unto you in the ‘Book’, (the 'Qur’ān'), that when you hear the (Holy) ‘Verses’ of Allâh being denied and mocked at, then do not sit with them, till they engage in some other discussion. Otherwise, you will be like them. Indeed, Allâh will gather together the ‘Hypocrites’ and the impious all in ‘Gehenna’.
It has (already) been revealed to you in the Book (the Qur´an) that: you should not sit with a group when you hear the verses of Allah being rejected and ridiculed in that company, until they (change the topic and) engage themselves in a different subject. Otherwise, you will become like them. Indeed, Allah is going to gather the hypocrites and the unbelievers together in the hell
It has already been revealed to you in the Qur’ān that whenever you hear people denying and ridiculing the Verses of Allâh, do not sit with them unless they start to talk of other things, or else you yourselves will become like them. Lo! Allâh will gather those who indulge in hypocrisy and those who are spiritually dead and blind all together into Gehenna.
Allah has instructed you in the Book -the Quran- He revealed to you, thus: "Should you happen to hear Allah's revelations challenged and denied and held up to ridicule by those who were born to be losers, then you do not keep company with them until they have changed the subject of conversation and virtue and wisdom no longer sit in want, lest you be alike." Allah shall gather the hypocrites and the infidels who deny Him all together in the kingdom of Hell
Allah revealed in the Book, when you hear Allah’s verses being rejected or mocked, do not sit with them till they turn to another topic of conversation; otherwise you will be like them. Allah will gather all the hypocrites and disbelievers in Hell
He has already revealed to you in the Book that when you hear Allah’s revelations being denied or ridiculed, then do not sit in that company unless they engage in a different topic, or else you will be like them. Surely Allah will gather the hypocrites and disbelievers all together in Hell.
And He has already revealed to you in the Book that if you hear Allah´s signs rejected and made fun of, then do not sit with them until they engage in a different conversation, for you are otherwise like them, for Allah will gather all the pretenders and rejecters in hell.
He has instructed you in the Book that if you hear God‘s revelations being blasphemed or ridiculed you shall not sit with them until they engage in other talk; or else you shall yourselves become like them. God will surely gather in Hell the hypocrites and the unbelievers all
He has instructed you in the scripture that: if you hear GOD's revelations being mocked and ridiculed, you shall not sit with them, unless they delve into another subject. Otherwise, you will be as guilty as they are. GOD will gather the hypocrites and the disbelievers together in Hell.
He has already revealed to you in the Book that whenever you hear people denying and mocking God's message, you should avoid their company until they start talking about other things, or else you will become like them. God will gather the hypocrites in Hell, together with the unbelievers.
He has already revealed to you in the Book that whenever you hear people denying and mocking God’s message, you should avoid their company until they start talking about other things, or else you will become like them. God will gather the hypocrites in Hell, together with the unbelievers.
And it has already been sent down upon you in the Book that when you hear Allah’s verses disbelieved with them, or ridiculed, so do not sit with them until they discourse in another narration. Otherwise, you would be like them. Surely, Allah will gather the hypocrites and the infidels, into Gohanam (Hell), altogether.
And He has already revealed to you in the Book that when you hear the revelations of Allah being disbelieved and made mock of, do not sit with them until they engage in some other discourse, otherwise you would be like them. Verily Allah will gather the hypocrites and the disbelievers all together in Hell.
Already has He enjoined upon you in this Book that whenever you hear people deny the truth of God's revelations and mock at them, you shall avoid their company until they talk on some other theme; or else, you will indeed become like them. Indeed, God will gather both the hypocrites and the unbelievers together in hell.
He has already revealed unto you in the Book that, when you hear the Revelations of Allah rejected and ridiculed, sit not with them unless they engage in some other conversation (4:63), (6:68). Otherwise you shall bear similar guilt as they bear. Allah will gather hypocrites and rejecters together, all of them, into Hell
And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell
And HE has already revealed to you in the Book that when you hear the Signs of God being denied and mocked at, sit not with those who indulge in such talk until they engage in some other talk; for in that case you would be like them. Surely ALLAH will assemble the hypocrite and the disbelievers in Hell, all together
He has already sent down upon you in the Book that when you hear the signs of God being rejected and mocked, do not sit with them till they engage in some other discourse, or else you will surely be like them. Truly God will gather the hypocrites and the disbelievers in Hell all together
Already He has sent you the Word in the Book, that when you hear the Signs of Allah held in defiance and disrespect, You are not to sit with them (the disbelievers) unless they turn to different conversation: If you did, you would be like them. For Allah will collect the hypocrites and those who defy Faith— All in Hell—
He revealed to you in the Scripture that when you hear God’s verses being denied and ridiculed, don’t sit with them until they change the topic, lest you become like them. God will gather the hypocrites and the unbelievers in Hell, all together.
He has revealed to you in the Book that when you hear God's revelations being rejected, or ridiculed, do not sit with them until they engage in some other subject. Otherwise, you would be like them. God will gather the hypocrites and the disbelievers, into Hell, altogether
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And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together
And surely He has revealed to you in the Book, that when you hear the signs of God disbelieved in and mocked at, then do not sit with them until they plunge into vain discourse about a story other than it. Indeed, you then are like them. Indeed, God will gather the hypocrites and the disbelievers into Hell all together.
Already has He sent you Word in the Book, that when ye hear the signs of God held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For God will collect the hypocrites and those who defy faith - all in Hell:
Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:
ٱلَّذِینَ یَتَرَبَّصُونَ بِكُمۡ فَإِن كَانَ لَكُمۡ فَتۡحࣱ مِّنَ ٱللَّهِ قَالُوۤا۟ أَلَمۡ نَكُن مَّعَكُمۡ وَإِن كَانَ لِلۡكَـٰفِرِینَ نَصِیبࣱ قَالُوۤا۟ أَلَمۡ نَسۡتَحۡوِذۡ عَلَیۡكُمۡ وَنَمۡنَعۡكُم مِّنَ ٱلۡمُؤۡمِنِینَۚ فَٱللَّهُ یَحۡكُمُ بَیۡنَكُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِۗ وَلَن یَجۡعَلَ ٱللَّهُ لِلۡكَـٰفِرِینَ عَلَى ٱلۡمُؤۡمِنِینَ سَبِیلًا ١٤١
The [hypocrites] wait to see what happens to you and, if God brings you success, they say, ‘Were we not on your side?’ but if the disbelievers have some success, they say to them, ‘Did we not have the upper hand over you, and [yet] protect you from the believers?’ God will judge between you all on the Day of Resurrection, and He will give the disbelievers no means of overcoming the believers
Those (hypocrites) are watching closely to you. If there is a victory for you from Allah, they say: “Were we not with you?” But if there is a chance (of success) for disbelievers, they say: “Did we not have mastery over you and did we not protect you from the believers (Muslims)?” Allah will judge between you and them on the Day of Resurrection. And Allah will never make for the disbelievers over the believers a way (to triumph).
Those who wait about you. If then there be victory for you from Allah, they say: were we not with you? And if there is a portion for the infidels, they say: gained we not mastery over you, and kept we not you back from the believers! Allah shall Judge betwixt you On the Day of Judgement, and Allah shall not make for the infidels against the believers a way
Those who wait to see what befalls you, say in ease success comes to you from God: "Were we not with you?" But if fortune favours the infidels, they say: "Did we not overpower you, and yet protected you against the believers?" But God will judge between you on the Day of Resurrection; and God will never give the unbelievers a way over the faithful
They watch to see what will become of you... If Allah gives you victory, they will say, “Were we not with you also?” If a success comes to the deniers, they say, “Have we not surpassed you, have we not protected you against the believers?” Allah will judge between you during the Doomsday period. Allah will not give the deniers of the reality a cause against the believers.
Those who anticipate the worst for you say, ´Were we not with you?´ whenever you gain a victory from Allah, but if the kuffar have a success they say, ´Did we not have the upper hand over you and yet in spite of that keep the muminun away from you?´ Allah will judge between you on the Day of Rising. Allah will not give the kuffar any way against the muminun.
—Those who lie in wait for you: if there is a victory for you from Allah, they say, ‘Were we not with you?’ But if the faithless get a share [of victory], they say, ‘Did we not prevail upon you and defend you against the faithful?’ Allah will judge between you on the Day of Resurrection, and Allah will never provide the faithless any way [to prevail] over the faithful
(The hypocrites are) those who wait to see what befalls you: thus if a victory comes to you from God, they say, "Were we not with you?" but if the unbelievers meet with a success, they say (to them:) "Did we not gain leverage over you (by not joining the believers and weakening them from within) and did we not defend you from the believers?" God will judge between you (and them) on the Day of Resurrection, and never will God allow the unbelievers to find a way (to triumph) over the (true) believers
Those (- hypocrites) who await (news) about you, then if you win a victory by the grace of Allah they say, `Is it not that we were with you (and on your side)? But should there be for the disbelievers a share of it they will say (to them), `Did we not goad you to wage war; and did we not save you from the harm of the faithful?' Then Allah will judge between you on the Day of Resurrection; and Allah will never let the disbelievers have a way (to prevail) against the believers
Those who wait upon you and, if a victory comes to you from God, say, 'Were we not with you?' but if the unbelievers get a share, they say, 'Did we not gain the mastery over you, and did we not defend you from the believers?' God will judge between you on the Resurrection Day, and God will not grant the unbelievers any way over the believers
Those (hypocrites) who wait for you, and if there is a victory for you from God, they say: “Were we not with you?” And if there is a share (of victory) for the disbelievers, they say: “Did we not have power over you and yet we protected you from the believers?” God judges between you on the Resurrection Day, and God will never make a way for the disbelievers over the believers.
The latter are those who want you to give them credit for their “support”, if you win and ask for credit from your enemies, if they win. God will judge their case in the Day of Judgment. Rest assured that God will never give the [final] victory to the disbelievers over the believers
These are the ones who wait and watch. If you gain a victory from God they say, “Were we not with you?” But if the unbelievers gain a victory they say to them, “Did we not gain an advantage over you, and did we not guard you from the believers?” But God will judge between you on the Day of Accountability, and never will God grant to the unbelievers a way to triumph over the believers
those who lie in wait for youpl, so if there is a conquest for you from Allah, they say, “Were we not with you?” While if the deniers have any measure (of success), they say, “Did we not have privilege over you and defend you from the believers?” Then Allah will judge between you on the Day of Resurrection. And Allah will never grant any way for the deniers against the believers.
Those who lie in wait for you, and if the victory be yours from God, say, 'Were we not with you?' and if the misbelievers have a chance, they say, 'Did we not get the mastery over you, and defend you from the believers?' But God shall judge between you on the resurrection day; for God will not give the misbelievers a way against believers
Those who keep watching your circumstances; so if a victory comes to you from Allah, they say, "Were we not with you?"; and if victory is for disbelievers, they say, "Did we not have control over you, and protect you from the Muslims?" Allah will judge between you all on the Day of Resurrection; and Allah will not provide the disbelievers any way over the Muslims
Those who wait for opportunities with regards to you so when there is a victory for you from Allah, they will say, “Were we not with you?” But when there is a little fortune for the disbelievers, then they will say [to the disbelievers] “Have we not prevailed with you and protected you from the believers?” Then Allah will judge between you on the day of resurrection and Allah will never make a way for the disbelievers against the believers.
They who wait to observe what befalleth you, if victory be granted you from God, say, were we not with you? But if any advantage happen to the infidels, they say unto them, were we not superior to you, and have we not defended you against the believers? God shall judge between you on the day of resurrection; and God will not grant the unbelievers means to prevail over the faithful
Those who lie in wait for you, and if the victory be your s from Allah, say, "Were we not with you?" and if the unbelievers have a chance of success, they say, "Did we not gain an advantage over you, and defend you from the believers?"
(As for) those who lay in wait for you. If a victory comes to you from Allah they say: 'Were we not with you? ' But if the unbelievers get a portion, they say, 'Were we not mightier than you, and did we not defend you from the believers? ' Allah will judge between you on the Day of Resurrection. Allah will not grant the unbelievers any way over the believers
They watch you narrowly. Then if God grant you a victory, they say, "Are we not with you?" and if the infidels meet with a success, they say to them, "Were we not superior to you: and did we not defend you from those believers?" God shall judge betwixt ye on the day of the resurrection, and God will by no means make a way for the infidels over the believers
(they are) such people who wait and watch about you. If (there) happened for you a victory from Allah, they said: “Were we not with you?” And if (there) happened for the disbelievers a share (in victory), they said: “Were we not getting advantage over you and were we not shielding you against the Believers?” So Allah will give decision about you (all) on the Day of Resurrection. And certainly Allah will not sanction the disbelievers a way (of triumph or victory) over the Believers
Those who lie in wait for you, if there had been a victory from God for you, they would say: Have we not been with you? If the ones who are ungrateful had been with a share, they would say: Gain we not mastery over you and secure you from among the ones who believe? And God will give judgment between you on the Day of Resurrection. God will never assign the ones who are ungrateful any way over the ones who believe.
They wait to see what happens to you. When you have a victory from Allah, they say, “Were we not on your side?” When the unbelievers are successful, (the hypocrites) say [to them], “Did we not have an advantage over you, protecting you from the believers?” Allah will judge among you on the Day of Resurrection. Allah will never empower the unbelievers over the believers.
These hypocrites are the ones who wait and watch to see how the wind blows. If Allah grants you a victory, they say: "Were we not with you?" And if the unbelievers gain success, they will say to them: "Were we not strong enough to fight against you? Yet we protected you from the believers (Muslims)." Allah will judge between you and them on the Day of Resurrection. Allah will not leave the way for the unbelievers to triumph over the believers
These hypocrites watch you closely: if victory is granted to you by Allah, they will say: ´Were we not with you?´ And were the unbelievers to gain the upper hand, they will say: ´Did we not have mastery over you, and yet we protected you from the believers?´ It is Allah Who will judge between you on the Day of Resurrection, and He will not allow the unbelievers, in any way, to gain advantage over the believers
Those who wait (for misfortunes) for you. Then if you have a victory from Allah they say: Were we not with you? And if there is a chance for the disbelievers, they say: Did we not prevail over you and defend you from the believers? So Allah will judge between you on the day of Resurrection. And Allah will by no means give the disbelievers a way against the believers
(There are) those who wait for you, so if you get a victory from Allah, they say, "Were we not with you?" And if the share (of victory) is for the infidels, they say (to the infidels), "Did we not have mastery over you and protect you from the believers?" So Allah will judge between you on the day of resurrection. And Allah will not give the infidels a way (of dominance) over the believers.
These are they, who wait and watch to see how things shape for you. If there be a victory for you from Allah, they say: "Were we not with you?" And if the suppressors of Truth gain a share of success, they say, "Did we not guard your interests and protect you from the believers." Then Allah will judge between you and them on the Day of Resurrection. And Allah has not provided a way for the suppressors of Truth to go (triumph) over the believers
Those (hypocrites) who pry into your (victory and setback), then if you are granted victory by Allah, say: ‘Were we not with you?’ And if the disbelievers get a portion (of some apparent breakthrough), they say (to them): ‘Did we not get the better of you, and (in spite of that) did we not save you from (ruin at the hands of) the Muslims?’ So, Allah will judge between you on the Day of Resurrection, and never will Allah allow the disbelievers anyway to (overpower) the Muslims
Those who linger and observe you, if you have a victory from God they Say: "Were we not with you" And if the rejecters have success, they Say: "Did we not side with you and deter the believers from you" God will judge between you on the Day of Resurrection, and God will not grant the rejecters any success over the believers
Those who linger and observe you, if you have a victory from God they say: "Were we not with you?" And if the rejecters have success, they say: "Did we not side with you and deter the believers from you?" God will judge between you on the Day of Resurrection, and God will not grant the rejecters any success over the believers.
Those who linger and observe you, if you have a victory from God they say: "Were we not with you?" And if the rejecters have success, they say: "Did we not side with you and deter the believers from you?" God will judge between you on the Day of Resurrection, and God will not grant the rejecters any success over the believers.
Those who wait/remain with you, so if a victory/opening happened for you from God, they (the hypocrites) said: "Where we not with you?" And if to the disbelievers was a luck/fortune, they (the hypocrites) said: "Did we not dominate/drive fast/defeat on (with) you and protect you from the believers?" So God judges/rules between you (on) the Resurrection Day, and God will never/not make to the disbelievers on the believers a way/path
who but wait to see what betides you: thus, if triumph comes to you from God, they say, "Were we not on your side?"- whereas if those who deny the truth are in luck, they say [to them], "Have we not earned your affection by defending you against those believers?'' But God will judge between you all on the Day of Resurrection; and never will God allow those who deny the truth to harm the believers
(The ones) who await you; So, in case you gain a conquest from Allah, they say, "Were we not with you?" And in case the disbelievers get an assignment, (i.e. gain a success) they say, "Did we not have privilege over you, and did we not prevent (your defeat) by the believers?" Then Allah will judge between you on the Day of the Resurrection; and Allah will never grant (Literally: make) any way for the disbelievers over the believers
Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? - Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers
(The hypocrites) wait and watch. If God grants you victory, they say, "Did we not help you?" If the unbelievers are victorious, they say, "Did we not encourage you not to surrender to the believers and did we not protect you from them?" God will judge among you on the Day of Judgment. He will never help the disbelievers against the believers
- those who look for (a misfortune for) you, so, if there is a victory for you, they say, .Were we not with you?. But if there is a gain for the disbelievers, they say (to them), .Had we not overpowered you, still protected you from the believers?. So, A
Those ‘Hypocrites’ who wait and watch you closely- if it happens that you obtained victory from Allâh- would say: "Were we not with you." But if those who lack Faith ( in Allâh) gained a success, they would say: “Did we not prevail over you, and protect you from the ‘Monotheistic Believers’?" Therefore, Allâh will judge between you on the ‘Day of Resurrection’. Allâh will never grant to those who lack faith (in Allâh) a way to prevail over the ‘Monotheistic Believers’.
There are some (hypocrites) who are waiting to see your fate. If victory comes to you from Allah, they will say to you, "Were we not with you?" However, if fate favored the unbelievers, they will say to them, "Could we not have (fought against you and) overwhelmed you? Didn´t we keep the believers from (defeating) you?" Allah will render his judgment between you (and them) on the Day of Judgment. Allah will never allow the unbelievers a way over the believers
Those who indulge in hypocrisy watch to see what he will happen to you: if you gain a victory from Allâh, they say: "Were we not with you?" But if those who are spiritually dead and blind have the opportunity for success, they will say: “Had we not prevailed over you, and protected you from the Monotheistic Believers?" So Allâh will judge between you on the Day of Resurrection. And Allâh will never let those who are spiritually dead and blind be prevailed over those who live by Faith.
Such persons are they who watch you closely and they are on the watch for opportunities. If Allah graces you with His tutelage and victory sits on your helm, they desire with expectation to share the credit and they interpret their thoughts in words; they say to you: "Have we not been on your side!" And if the infidels who deny Allah are befallen with good fortune they say to them: "Did we not back you up and avert the disaster which would have befallen you at the hands of the Muslims?" Allah shall judge between you on the Day of Resurrection and Judgement and never shall Allah advantage the cause of the infidels over that of the Muslims
They are waiting to see what happens to you; if victory from Allah comes to you they will say: “Were we not with you?” And if the disbelievers gain some success, they will say to them: “Didn’t we encourage you and protect you against the believers?” Allah will decide between you on the Day of Judgement; however, Allah will never give the disbelievers a way to a conclusive victory over the believers
˹The hypocrites are˺ those who wait to see what happens to you. So if Allah grants you victory, they say ˹to you˺, “Were we not on your side?” But if the disbelievers have a share ˹of victory˺, they say ˹to them˺, “Did we not have the advantage over you, yet we protected you from the believers?” Allah will judge between ˹all of˺ you on the Day of Judgment. And Allah will never grant the disbelievers a way over the believers.
Those who wait what happens to you, and if you have victory from Allah they say: were we not with you?, and if the rejecters have success they say: did we not assist you and protect you against the believers? So Allah will judge between them on the day of resurrection, and Allah will not make way for the rejecters against the believers.
They watch your fortunes closely. If God grants you victory, they say: ‘Did we not stand on your side?‘ And if it be the unbelievers‘ turn, they say to them: ‘Were we not mightier than you, and did we not protect you from the faithful?‘ God will judge between you on the Day of Resurrection. God will not let the unbelievers triumph over the faithful
They watch you and wait; if you attain victory from GOD, they say (to you), "Were we not with you?" But if the disbelievers get a turn, they say (to them), "Did we not side with you, and protect you from the believers?" GOD will judge between you on the Day of Resurrection. GOD will never permit the disbelievers to prevail over the believers.
They wait to see what happens to you and, if God brings you success. They say, "Were we not on your side?" If the unbelievers have some success, they say to them, "Have we not earned your affection by defending you against those believers?" God will judge between everyone on the Resurrection Day, and God will never allow the unbelievers to harm the believers.
They wait to see what happens to you, and if God brings you success, they say, “Were we not on your side?” If the unbelievers have some success, they say to them, “Have we not earned your affection by defending you against those believers?” God will judge between you on Resurrection Day, and God will never allow the unbelievers to harm the believers.
Those who are lurking by you: So, if there was for you a conquest from Allah, they said, “Were we not with you?” And if there was for the infidels a share, they said, “Did we not have tutelage on you, and barred you from the believers?” So, Allah will judge between you on The Resurrection Day; and Allah will not set up for the infidels any pathway against the believers.
(The hypocrites are) those who wait and watch about you; then if there be a victory for you from Allah, they say: ' Were we not with you ? ' But if the disbelievers get a share, they tell (them) : ' Did we not help you win, and held off the believers from you ? ' Therefore, Allah shall judge between you on the Day of Judgement, and Allah will by no means give the disbelievers a way (of success) against the believers.
[Hypocrites are] those who wait and watch what happens to you: if triumph comes to you from God, they say: “Were we not on your side?†But if the unbelievers gain a success, they say [to them]: “Have we not earned your affection by defending you against those believers?†It is God who will judge between you all on the Day of Resurrection. Never will God allow the unbelievers a way [to win a complete triumph] over the believers.
(The hypocrites adopt the opportunistic attitude.) They watch you and wait. If a victory comes to you from Allah, they say, "Weren't we with you?" And if the rejecters get a portion of success, they say, "Did we not side with you and protect you from the believers?" Allah will judge between you all on the Day of Resurrection. Allah will not give the rejecters (of the Qur'an) any way of success against the true believers in the Qur'an
Those who wait for (some misfortune to befall) you then If you have a victory from Allah they say: Were we not with you? And if there is a chance for the unbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the unbelievers a way against the believers
Those who await your ruin. If you have a victory from ALLAH, they say, `Were we not with you?' And if the disbelievers have a share of it, they say to them, `Did we not on a previous occasion get the better of you and save you from the believers?' ALLAH will judge between you on the day of Resurrection; and ALLAH will not grant the disbelievers a way to prevail against the believers
those who wait upon you, and if a victory comes to you from God, they say, “Were we not with you?” But if the disbelievers have some success, they say, “Did we not overwhelm you, and did we not protect you from the believers?” God will judge between you on the Day of Resurrection, and God will not grant the disbelievers a way over the believers
(The hypocrites are) the ones who sit and watch about you: If you do gain a victory from Allah, they say: "Were we not with you?"— But if the disbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" But Allah will judge between you on the Day Of Judgment. And never will Allah grant to the disbelievers a way (to win) over the believers
Those who eagerly await your downfall: when God’s victory is granted to you, they question, “Were we not with you?” Yet, if the unbelievers have a moment of success, they ask, “Didn’t we stand by your side and protect you from the believers?” On the Day of Resurrection, God will judge between you. God won’t allow the unbelievers to triumph over the believers.
Those who lie in wait for you: if you attain victory from God, they say, 'Were we not with you?' But if the disbelievers get a turn, they say, 'Did we not side with you, and defend you from the believers?' God will judge between you on the Day of Resurrection; and God will give the disbelievers no means of overcoming the believers
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Those who wait [and watch] you. Then if you gain a victory from Allah , they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them]
Those who wait for you, and if the victory is yours from God, they say, 'Were we not with you?' And if the disbelievers have a chance they say, 'Did we not gain the mastery over you, and defend you from the believers?' But God shall judge between you on the Day of Resurrection; and God will not give the disbelievers a way against believers.
(These are) the ones who wait and watch about you: if ye do gain a victory from God, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but God will judge betwixt you on the Day of Judgment. And never will God grant to the unbelievers a way (to triumphs) over the believers
(These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers
21
End of Hypocrites
إِنَّ ٱلۡمُنَـٰفِقِینَ یُخَـٰدِعُونَ ٱللَّهَ وَهُوَ خَـٰدِعُهُمۡ وَإِذَا قَامُوۤا۟ إِلَى ٱلصَّلَوٰةِ قَامُوا۟ كُسَالَىٰ یُرَاۤءُونَ ٱلنَّاسَ وَلَا یَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِیلࣰا ١٤٢
The hypocrites try to deceive God, but it is He who causes them to be deceived. When they stand up to pray, they do so sluggishly, showing off in front of people, and remember God only a little
Surely, the hypocrites (try to) deceive Allah, but it is He Who deceives them. And when they stand up to the prayer, they stand with laziness to be seen by the people, and they don’t remember Allah but little
Verily the hypocrites would beguile Allah, whereas it is He who beguileth them, ; and when they stand up to prayer, they stand up languidly, making a show to the people, and they remember not Allah but little
The hypocrites try to deceive God, but He (leads them to) deceive themselves. When they stand up for performing the service of prayer they do so indolently, only for show, and remember God but little
The hypocrites try to deceive Allah, (whereas) Allah turns the result of their deception against them! When they stand for prayer, they stand reluctantly, to show themselves to others, and they remember Allah very little.
The hypocrites think they deceive Allah, but He is deceiving them. When they get up to pray, they get up lazily, showing off to people, and only remembering Allah a very little.
The hypocrites indeed seek to deceive Allah, but it is He who outwits them. When they stand up for prayer, they stand up lazily, showing off to the people and not remembering Allah except a little
The hypocrites would trick God, whereas it is God who "tricks" them (by causing them to fall into their own traps). When they rise to do the Prayer, they rise lazily, and to be seen by people (to show them that they are Muslims); and they do not remember God (within or outside the Prayer) save a little
Verily, the hypocrites abandon Allah but He will abandon them. And when they stand up for Prayer they stand listlessly to show off to the people (that they worship) yet they remember Allah but little
The hypocrites seek to trick God, but God is tricking them. When they stand up to pray they stand up lazily, showing off to the people and not remembering God save a little
Indeed, the hypocrites (think that they) trick God, while He outwits them, and when they perform mandatory prayer they perform it lazily to be seen by people and they seldom remember God,
The hypocrites think that they are smart; but they cannot play a trick on God. When they stand in congregational prayers, it its just for the sake of being seen and not to worship God wholeheartedly. They are the ones who rarely keep God in mind and rarely mention Him
The hypocrites think they are over-reaching God, but He will over-reach them. When they stand up for prayer, they stand without earnestness, only to be seen by people. And little do they hold God in remembrance
Indeed, the hypocrites try to deceive Allah, while He deceives them. And when they rise for prayer they rise lazily, for show in front of mankind. And they do not remember Allah except a little,
Verily, the hypocrites seek to deceive God, but He deceives them; and when they rise up to pray, they rise up lazily to be seen of men, and do not remember God, except a few
Undoubtedly the hypocrites, in their fancy, seek to deceive Allah whereas He will extinguish them while making them oblivious; and when they stand up for prayer, they do it unwillingly and for others to see, and they do not remember Allah except a little
Truly the hypocrites, they try to beguile Allah but it is He who is going to beguile them and when they stand for prayer, they stand lazily showing off to men and they do not remember Allah except a little
The hypocrites act deceitfully with God, but he will deceive them; and when they stand up to pray, they stand carelesly, affecting to be seen of men, and remember not God, unless a little
Verily, the hypocrites seek to deceive Allah, but He deceives them; and when they rise up to pray, they rise up lazily to be seen of men, and little do they remember Allah
The hypocrites seek to deceive Allah, but Allah is deceiving them. When they stand up to pray, they stand up lazily, showing off to the people and do not remember Allah, except a little
The hypocrites would deceive God, but He will deceive them! When they stand up for prayer, they stand carelessly, to be seen of men, and they remember God but little
Verily, the hypocrites (think) they deceive Allah; rather, He lets them remain deceived. And when they stood up for Salat, they stood up in laziness; they (make a) show to the people; and they do not glorify Allah but very little —
Truly, the ones who are hypocrites seek to trick God. And He is The One Who Deceives them, and when they stood up for formal prayer, they stood up lazily to make display to humanity. And they remember not God but a little,
The hypocrites certainly strive to deceive Allah, but He dupes them. When they stand for the ritual prayer, they are lazy about it. They want only to be seen by people. They are only a little mindful of Allah.
Surely the hypocrites try to deceive Allah, whereas, in fact, He has reverted their deception to them; when they stand up for Salah they stand reluctantly, merely to be seen by people and do not remember Allah but a littl
Behold, the hypocrites seek to deceive Allah, but it is they who are being deluded by Him. When they rise to Prayer, they rise reluctantly, and only to be seen by men. They remember Allah but little
The hypocrites seek to deceive Allah, and He will requite their deceit to them. And when they stand up for prayer, they stand up sluggishly -- they do it only to be seen of men and remember Allah but little
The hypocrites certainly (presume to) deceive Allah but He deceives them. And when they stand up for worship (salat), they stand up as if loaded with a burden, (just) to show to human beings and they do not remember Allah save a little,
Indeed, the hypocrites strive to deceive Allah, and it is He, who deceives them! And when they stand up for prayer they stand with laziness. They do it only to show off to men and remember Allah but little.
Surely, the hypocrites (self-deluding) seek to deceive Allah, whilst He is to make them suffer for their (own) deception. And when they stand up for Prayer, they do it sluggishly, (simply) for showing off to the people. And they (also) remember Allah but little
The hypocrites seek to deceive God, while He is deceiving them; and if they attend to the contact-method, they do so lazily, only to show the people; they do not remember God except very little
The hypocrites seek to deceive God, while He is deceiving them; and if they stand to make the contact prayer, they do so lazily, only to show the people; they do not remember God except very little.
The hypocrites seek to deceive God, while He is deceiving them; and if they attend to the Connection, they do so lazily, only to show the people; they do not remember God except very little.
That the hypocrites deceive God, and He is deceiving them, and if they got up to the prayers, they got up lazy, they pretend/show off (to) the people, and they do not mention/remember God except a little
Behold, the hypocrites seek to deceive God - the while it is He who causes them to be deceived [by themselves] And when they rise to pray, they rise reluctantly, only to be seen and praised by men, remembering God but seldom
Surely the hypocrites try to deceive Allah, and He is deceiving them; and when they rise up for prayer, they rise up lazily, showing off to (other) men, and they do not remember Allah except a little
Lo! the hypocrites seek to beguile Allah, but it is He Who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little
The hypocrites try to deceive God but He, in fact, deceives them. They stand up in prayer lazily just to show that they pray, but, in truth they remember God very little
Surely, the hypocrites (try to) deceive Allah while He is the One who leaves them in deception. And when they stand for Salah, they stand up lazily, only to show people, and do not remember Allah but a little
Indeed, the ‘Hypocrites’ think that they can beguile Allâh, but it is He Who will render them for their attempt. When they stand up for Prayer, they stand up lazily. They do it only to be seen by men and celebrate not the praises of Allâh but a little.
The hypocrites seek to deceive Allah, but it is actually He Who dupes them. They are lethargic (and listless) when they stand for ´salat´ _ (they) only (wish) to be noticed by others (and just go through the motions of ´salat´). Little do they remember Allah
Indeed, Those who indulge in hypocrisy think that they can beguile Allâh. But it is He Who will render them for their attempt. When they stand up for Prayer, they stand up lazily. Lo! They do it only to be seen by men. And they do not celebrate the praise of Allâh but a little,
The hypocrites represent to themselves in imagination that they deceive Allah, while He is 'Alimun of all their doings and only gives them enough rope to allow them free scope of action in order that they commit themselves to an evil line of conduct. When they stand to perform their act of worship they are dispirited and despondent; they perform their prayer only to attract notice and win the admiration of people, while in truth they hardly remember Allah
The hypocrites try to deceive Allah, but He leaves them in their deception; thus whenever they stand up for the prayer, they do so lazily, making a show for the people and they remember Allah little;
Surely the hypocrites seek to deceive Allah, but He outwits them. When they stand up for prayer, they do it half-heartedly only to be seen by people—hardly remembering Allah at all.
The pretenders try to cheat Allah and He cheats them, and when they stand for prayer they stand lazy, wanting to be seen by people, and remember Allah only little.
The hypocrites seek to deceive God, but it is He who deceives them. When they rise to pray, they stand up sluggishly: they pray only to be seen by people and remember God but little,
The hypocrites think that they are deceiving GOD, but He is the One who leads them on. When they get up for the Contact Prayer (Salat), they get up lazily. That is because they only show off in front of the people, and rarely do they think of GOD.
The hypocrites try to deceive God, but it is He who causes them to be deceived. They rise to pray, they rise reluctantly, only to be seen and praised by men, seldom remembering God,
The hypocrites try to deceive God, but it is He who causes them to be deceived. They rise to pray, they rise reluctantly, only to be seen and praised by men, seldom remembering God,
Surely, the hypocrites deceived Allah, while He is deceiving them. And when they stand for the prayers, they stand lazily, showing the pretension for the people, and not remembering Allah except a little.
Verily the hypocrites seek to trick Allah, but He is tricking them. And, when they stand up For prayer they stand up lazily; showing off to the people, and they do not remember Allah save a little.
The hypocrites seek to deceive God, the while it is He who causes them to be deceived [by themselves]. When they rise to pray, they rise reluctantly, only to be seen by people, remembering God but seldom,
The hypocrites seek to deceive Allah, but it is Allah's Law that such people deceive themselves (2:9). When they stand up for prayers, they do so reluctantly and only to be seen by people, and rarely do they think of Allah
Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little
The hypocrites seek to deceive ALLAH, but HE will punish them for their deception. And when they stand up for Prayer, they stand up lazily and to be seen of men, and they remember ALLAH but little
Verily the hypocrites seek to deceive God, but it is God Who deceives them. When they perform the prayer, they perform it idly and to be seen of men, and they remember God but little
Surely, they, the hypocrites, search ways of deceiving Allah, but it is He Who will deceive (and reach over) them: When they stand up to prayer, they stand without sincerity, to be seen of men, but little do they hold Allah in remembrance
The hypocrites seek to deceive God, but He causes them to be deceived. When they rise for prayer, they do so lethargically, merely to be seen by others, and they barely remember God.
The hypocrites try to deceive God, but He is deceiving them. And when they stand for prayer, they stand lazily, showing off in front of people, and remembering God only a little
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Indeed, the hypocrites [think to] deceive Allah , but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little
Indeed, the hypocrites strive to deceive God, but He deceives them; and when they rise up to pray, they rise up lazily. They make a show to mankind, and they do not remember God, except a little;
The Hypocrites - they think they are over-reaching God, but He will over- reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold God in remembrance
The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance
مُّذَبۡذَبِینَ بَیۡنَ ذَ ٰلِكَ لَاۤ إِلَىٰ هَـٰۤؤُلَاۤءِ وَلَاۤ إِلَىٰ هَـٰۤؤُلَاۤءِۚ وَمَن یُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِیلࣰا ١٤٣
wavering all the time between this and that, belonging neither to one side nor the other. If God leaves someone to stray, you [Prophet] will never find a way for him
(they are) swaying between this and that, neither to these nor to those. Whom Allah sends astray, you can never find for them a way (to Islam).
Wave ring between this and that; neither for this nor for that and whomsoever Allah sendeth astray, for him thou wilt never find a way
Wavering between the two, neither with these nor with those. For them who are not given the guidance by God, you will never find a way
(The hypocrites) waver between the two sides! Neither belonging to the people of faith, nor the deniers! And you can never find a way for those who Allah leads astray (in faith)!
They vacillate between the two — not joining these or joining those. If Allah misguides someone, you will not find any way for him to go.
wavering in between: neither with these nor with those. And whomever Allah leads astray, you will never find any way for him
Vacillating between (the believers) and (the unbelievers), neither with these, nor with those. Whoever God leads astray, for him you can never find a sound way (to follow)
Wavering between that (- disbelief and belief), belonging neither to these nor to those. And he whom Allah causes to be ruined, you shall not find a way (of escape) for him
wavering all the time -- not to these, not to those; and whom God leads astray, thou wilt not find for him a way
undecided between that (belief and disbelief), not being of these and not of those. And whoever is misguided by God (according to His laws), you will never find a way for him.
They are moving back and forth between the belief and the disbelief. They are neither on this side or that side. [They have earned God’s disenchantment and] you cannot guide the one whom God has left to wonder further in darkness
They are distracted in mind, even in the middle of it, being committed to neither one group nor the other. God leaves them straying, and never will you find for him the way
wavering in between, neither with these nor with these. For whomever Allah leads astray—then yousg will not find any way for him.
wavering between the two, neither to these nor yet to those! but whomsoever God doth lead astray thou shall not find for him a way
Fluctuating in the middle; neither here (in faith) nor there (in disbelief); and for one whom Allah sends astray, you will not find a way
wavering in between this; neither belonging to these ones nor belonging to those ones and whoever Allah misguides, then you will never find a way for him.
wavering between faith and infidelity, and adhering neither unto these nor unto those: And for him whom God shall lead astray, thou shalt find no true path
Wavering (in distraction) between this and that, (belonging) neither to these nor yet to those! But whomsoever Allah causes to go astray you shall not find for him a Way
wavering between (belief and disbelief), neither to these nor to those, and whom Allah leads astray, you will not find a way for him
Wavering between the one and the other - belonging neither to these nor those! and by no means shalt thou find a path for him whom God misleadeth
wavering-ones between this (state of faith cum infidelity), neither adhering to these and nor adhering to them. And whom Allah sends astray then certainly, you will not find for him a way (to Islam)
ones who are wavering between this and that, neither with these, nor with these. And whom God causes to go astray, thou wilt never find a way for him.
They waver, being for neither one group nor another. If Allah leaves someone astray, he/she will never find the way.
- wavering between belief and disbelief, belonging neither to this nor to that. Whom Allah lets go astray, you cannot find a Way for him
They dangle between the one and the other (faith and disbelief), and belong neither to these nor to those completely. And he whom Allah lets go astray, for him you can find no way
Wavering between that (and this) -- (belonging) neither to these nor to those. And whomsoever Allah leaves in error, thou wilt not find a way for him
wavering between this (belief) and that (infidelity) neither belonging to these nor to those, and whom Allah leaves to go astray, then you will not find for him a way.
Wavering in between — neither here nor there. And whomsoever Allah sends astray, you shall not find a way for him
Confounded between (belief and disbelief), they belong neither to (the disbelievers) nor to (the believers). And he whom Allah holds astray you shall not find for him any road (to guidance)
They are swaying in-between, neither belonging to this group nor to that group. Whoever God will misguide, you will not find for him a way
They are swaying in-between, neither with this group nor with that group. Whoever God will misguide, you will not find for him a way.
They are swaying in-between, neither with this group nor with that group. Whoever God will misguide, you will not find for him a way.
Hesitating/wavering between that, not to those and not to these, and whom God misguides, so you will not find for him a way/path
wavering between this and that, [true] neither to these nor those. But for him whom God lets go astray thou canst never find any way
Wavering between this (and that), not to these, nor to those; (Literally: nor to these) and he whom Allah leads into error, then you will never find for him a way
Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muhammad) wilt not find a way for him
They are hesitant people belonging to neither side. You can find no other way for one whom God has caused to go astray
wavering between (this and) that, neither here nor there. Whomsoever Allah lets go astray, you shall never find a way for him
They are swaying in between, (belonging) neither to these nor to those. He whom Allâh causes to go astray- you will never find a way to guide him.
They waver and fluctuate. They are neither with this group nor with that. You will never find a way (out) for the one whom Allah leads astray
Swaying in between (right and wrong), belonging neither to these nor to those. And and whom Allah allows to go astray, you will not find a way for him.
Reticent, they are swayed, in their opinions and their actions, in their conduct and in their thoughts between you people - the Muslims - and their people - the infidels - while in truth they belong neither to you nor to them. And he whom Allah does not guide to the path of righteousness, never shall you find out a way to guide him thereto
dithering between this and that, they are neither with these believers nor with those disbelievers. Whoever Allah allows to go astray, you can’t ever guide him.
Torn between belief and disbelief—belonging neither to these ˹believers˺ nor those ˹disbelievers˺. And whoever Allah leaves to stray, you will never find for them a way.
Torn in between, belonging neither to these nor those, and whom Allah has let go astray, you will not find a way for him.
wavering between this and that and belonging neither to these nor those. You cannot guide the man whom God has confounded
They waver in between, neither belonging to this group, nor that group. Whomever GOD sends astray, you will never find a way to guide him.
wavering between this and that, belonging neither to one side nor the other. If God let someone stray, [Prophet] you will never find a way for him.
wavering between this and that, belonging neither to one side nor the other. If God let someone stray, [Prophet], you will never find a way for him.
They are wavering between that, neither with these, nor with these. And whoever Allah strays, so you will never find for him a pathway.
(The hypocrites are) swaying between this (infidelity and Faith) neither towards these (believers) nor towards those (infidels) ; and whoever Allah leaves to go astray, never then shall you find for him a way.
wavering between this and that, [true] neither to these nor to those. For him whom God lets go astray you can never find any way.
Swaying between this and that, belonging neither to these nor to those. Anyone who strays according to Allah's Law of Guidance, you will not find a way for him (Law of Guidance (4:88))
Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him
Wavering between this and that, belonging neither to these nor to those. And he whom ALLAH causes to perish, for him thou shalt not find a way of escape
wavering between this [and that], being neither for one group nor for the other. Whomsoever God leads astray, thou wilt not find a way for him
(They are distracted in mind) swaying between this and that being (sincere) to neither one group nor to the another (group). (He) whom Allah leaves straying— Never will you find for him the Way
They are indecisive, neither with these nor with those. You will find no path for those whom God leads astray.
Wavering in between, neither with these, nor with those. Whomever God sends astray, you will never find for him a way
Not available
Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray - never will you find for him a way
Wavering between the two, not to these nor to these. And whoever God leads astray, you will not find a way for him.
(They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom God leaves straying,- never wilt thou find for him the way
(They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلۡكَـٰفِرِینَ أَوۡلِیَاۤءَ مِن دُونِ ٱلۡمُؤۡمِنِینَۚ أَتُرِیدُونَ أَن تَجۡعَلُوا۟ لِلَّهِ عَلَیۡكُمۡ سُلۡطَـٰنࣰا مُّبِینًا ١٤٤
You who believe, do not take the disbelievers as allies and protectors instead of the believers: do you want to offer God clear proof against you
O you who believe! You don’t take the disbelievers as allies instead of believers. Do you wish that you give Allah against yourselves a clear proof?
O Ye who believe! take not infidels for friends, instead of believers. Would ye give Allah against you a manifest warranty
O believers, do not hold unbelievers as friends in preference to the faithful. Do you want to proffer a clear proof of your own guilt before God
O believers, do not leave the believers and befriend the deniers of the reality! Do you want to give Allah a strong case against yourself (with this behavior)!
You who have iman! do not take the kafirun as friends rather than the muminun. Do you want to give Allah clear proof against you?
O you who have faith! Do not take the faithless for friends instead of the faithful. Do you wish to give Allah a clear sanction against yourselves
O you who believe! Do not take the unbelievers for guardians and confidants in preference to the believers; or do you want to offer God a manifest proof against yourselves (of being hypocrites and so incur His punishment)
O you who believe! do not take disbelievers for friends to the exclusion of believers. Do you mean to provide Allah with clear plea against yourselves
O believers, take not the unbelievers as friends instead of the believers; or do you desire to give God over you a clear authority
You who believe, do not take the disbelievers as protectors instead of the believers. Do you want to give God a clear reason against you?
If you are a believer, you should not prefer the patronage of the disbelievers over the friendship of the believers. Do you wish to provide God with a tangible proof against yourselves
O you who believe, take not for friends unbelievers rather than believers. Do you wish to offer God an open proof against you
O you who have attained faith, do not take the deniers as allies apart from the believers. Do you want to give Allah evident proof against you?
O ye who believe! take not misbelievers for patrons rather than believers; do ye wish to make for God a power against you
O People who Believe! Do not befriend disbelievers in place of Muslims; do you wish to give Allah a clear proof against you
O you who believe! Do not take the disbelievers as allies instead of the believers. Do you want to give Allah against yourselves an authority most evident?
O true believers, take not the unbelievers for your protectors, besides the faithful. Will ye furnish God with an evident argument of impiety against you
O you who believe! Take not disbelievers for friends rather than believers; do you wish to give Allah a proof (or warrant) against you
Believers, do not take the unbelievers for guides instead of the believers, or do you desire to give Allah a clear authority over you
O believers! take not infidels for friends rather than believers. Would ye furnish God with clear right to punish you
O you peope who have Believed! Do not pickup disbelievers as auliya instead of Believers. Would you wish that you may put up to Allah, against yourself a proof quite evident and manifest
O those who believed! Take not to yourselves the ones who are ungrateful as protectors instead of the ones who believe. Want you to assign to God clear authority against yourselves?
O Believers, do not trust, as allies, unbelievers instead of believers. Do you want to offer Allah testimony against yourselves?
O believers! Do not choose unbelievers to be your protecting friends instead of believers. Would you like to furnish Allah a clear proof against yourselves
Believers! Do not take the unbelievers as your allies in preference to the believers. Do you wish to offer Allah a clear proof of guilt against yourselves
O you who believe, take not the disbelievers for friends rather than the believers. Do you desire to give Allah a manifest proof against yourselves
O you who believe ! do not take the infidels as friends besides the believers. Do you intend to give to Allah a clear authoritative (proof of disobeying Him), against yourselves?
O you who believe! Do not take the suppressors of Truth, rather than the believers, for close friends. Do you wish that you yourselves should provide for Allah a manifest proof against you
O believers! Do not consider (hostile) disbelievers as (your) reliable supporters instead of believers. Do you wish to set a manifest evidence for Allah against you (through friendship with the hostile disbelievers)
O you who believe, do not take the rejecters as allies instead of the believers. Do you want God to have a reason against yo
O you who believe, do not take the rejecters as allies instead of the believers. Do you want God to have a reason against you?
O you who believe, do not take the rejecters as allies instead of the believers. Do you want God to have a reason against you?
You, you those who believed, do not take the disbelievers (as) allies from other than the believers, do you want that you make for God on you an evident proof
O you who have attained to faith! Do not take the deniers of the truth for your allies in preference to the believers! Do you want to place before God a manifest proof of your guilt
O you who have believed, do not take to yourselves disbelievers as patrons apart from the believers. Are you willing to make for Allah an evident all-binding authority against you
O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you
Believers, do not make unbelievers your intimate friends and supporters rather than believers. Do you want to establish clear evidence against yourselves before God
O you who believe, do not take the disbelievers for friends instead of the believers. Do you want to produce before Allah a clear evidence against yourselves
O’ you who adhere firmly to Islamic monotheism, take not those who lack faith (in Allâh) as allies instead of the ‘Monotheistic Believers’. Do you want to give Allâh a manifest proof against you?
Oh you who believe! Do not pick the unbelievers instead of the believers, as your friends and allies. Do you want to place before Allah a clear proof of your guilt
O' you who live by Faith! do not take those who are spiritually dead and blind as allies or friends instead of those who live by Faith. Do you want to give Allâh a manifest proof against you?.
O you who have conformed to Islam: Do not, take the infidels who deny, Allah as intimate friends and favour their tutelage to that of your co-religionists who are of the same law. Would you like that Allah takes a fault upon you and then He shall have a justifying reason to punish you
Believers don’t take disbelievers as allies instead of the believers. Do you wish to give Allah clear proof against yourselves
O believers! Do not take disbelievers as allies instead of the believers. Would you like to give Allah solid proof against yourselves?
Oh you believers, do not take the rejecters as protecting friends instead of the believers, do you want to give Allah clear authority over you?
Believers, do not choose the infidels as your allies rather than the faithful. Would you give God clear evidence against yourselves
O you who believe, you shall not ally yourselves with the disbelievers, instead of the believers. Do you wish to provide GOD with a clear proof against you?
Believers, do not take the unbelievers as allies and protectors instead of the believers. Do you want to offer God clear evidence of your guilt?
Believers do not take the unbelievers as allies and protectors instead of the believers. Do you want to offer God clear evidence of your guilt?
O you who believed! Do not take the infidels as guardians rather than the believers. Do you want Allah to set up against you, an obvious sultan?
O' you who have Faith ! Do not take the disbelievers for friends instead of the believers. Do you desire that you should give to Allah a manifest proof against yourselves ?
Believers! Do not take the unbelievers for your allies in preference to the believers. Do you want to place before God a manifest proof against yourselves?
O You who have chosen to be graced with belief! Do not take the rejecters for your allies instead of the believers. Do you wish to provide a clear proof to Allah against yourselves
O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves
O ye who believe, take not disbelievers for friends, in preference to believers. Do you mean to give ALLAH a manifest proof against yourselves
O you who believe! Do not take the disbelievers as protectors instead of the believers. Do you wish to give God a clear warrant against you
O you who believe! Do not take for friends’ disbelievers rather than believers: Do you wish to give Allah a manifest proof against yourselves
O you who believe, don’t favor unbelievers over believers. Do you wish to provide God with clear evidence against yourselves?
O you who believe! Do not befriend disbelievers rather than believers. Do you want to give God a clear case against you
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O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case
O those who believed! Do not take disbelievers for patrons instead of believers; do you wish to give God a clear warrant against you?
O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer God an open proof against yourselves
O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves
إِنَّ ٱلۡمُنَـٰفِقِینَ فِی ٱلدَّرۡكِ ٱلۡأَسۡفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمۡ نَصِیرًا ١٤٥
The hypocrites will be in the lowest depths of Hell, and you will find no one to help them
Surely, the hypocrites will be in the lowest depths of the fire; and you will not find for them any helper
Verily the hypocrites shall be in the lowest abyss of the Fire; and thou wilt not find for them a helper
The hypocrites will be in the lowest depths of Hell, and you will find none to help them
Indeed the two-faced (hypocrites) are at the lowest depths of fire! And never will there be a helper for them!
The hypocrites are in the lowest level of the Fire. You will not find any one to help them,
Indeed the hypocrites will be in the lowest reach of the Fire, and you will never find any helper for them
Assuredly, the hypocrites will be in the lowest depth of the Fire; and you will never find for them any helper (against the Fire)
The hypocrites shall surely be in the lowest reaches of the Fire. You shall never find any helper for them
Surely the hypocrites will be in the lowest reach of the Fire; thou wilt not find for them any helper
Indeed, the hypocrites will be in the lowest level of the fire, and you will not find any helper for them,
The hypocrites have already earned their place in the lowest level of the Hellfire and you cannot find any one to help them
The hypocrites will be in the lowest depths of the fire, no helper will you find for them
Indeed, the hypocrites are in the lowest level of the Fire, and yousg will not find any supporter for them—
Verily, the hypocrites are in the lowest depths of hell-fire, and thou shalt not find for them a help
Undoubtedly the hypocrites are in the deepest segment of hell; and you will never find any supporter for them
Truly the hypocrites will be in the lowest ranks in the hellfire and you will never find for them any helper.
Moreover the hypocrites shall be in the lowest bottom of hell fire, and thou shalt not find any to help them thence
Verily, the hypocrites are in the lowest depths of hell-fire, and you will not find for them a help
The hypocrites will be in the lowest place of the Fire, you will not find a helper for them
Verily the hypocrites shall be in the lowest abyss of the fire: and, by no means shalt thou find a helper for them
Without doubt, the hypocrites (will go) in the deeper chamber (or cell) of the Fire; and surely you shall not find for them a helper —
Truly, the ones who are hypocrites will be in the lowest, deepest reaches of the fire. And thou wilt not find for them any helper,
Hypocrites will be in the lowest depths of the fire. No helper can be found for them.
Surely the hypocrites will be in the lowest depth of hellfire; and you will not find any helper for them
Surely the hypocrites shall be in the lowest depth of the Fire and you shall find none to come to their help
The hypocrites are surely in the lowest depths of the Fire, and thou wilt find no helper for them
The hypocrites will certainly be in the lowest depth of fire and you will not find for them a helper,
Indeed, the hypocrites will be in the lowest depth of the Fire and you shall not find anyone to help them
The hypocrites will surely be in the lowest depth of Hell, and you will never find for them any helper
The hypocrites will be in the lowest level of the Fire; and you will not find for them a victor
The hypocrites will be in the lowest pit of the Fire; and you will not find for them a victor.
The hypocrites will be in the lowest pit of the Fire; and you will not find for them a victor.
That the hypocrites (are) in the lowest stage/bottom from the fire, and you will not find for them a victorior/savior
Verily, the hypocrites shall be in the lowest depth of the fire, and thou wilt find none who could succour them
Surely the hypocrites will be in the basest bottom of the Fire; and you will never find for them a ready vindicator
Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them
The hypocrites will be placed in the lowest bottom of the fire and none of you will ever find a helper for them, excep
Surely, the hypocrites are in the lowest level of the Fire, and you shall never find for them a helpe
Indeed, the ‘Hypocrites’ will be in the lowest depths of the Fire, and you will find no helper for them,
Indeed, the hypocrites shall occupy the lowest level of hell _ (its deepest abyss),. You will not find anyone who would (want to) be their helper
Indeed, those who indulge in hypocrisy will be in the lowest depths of the Fire, and you will find no helper for them;
Indeed, the hypocrites are destined to the abode in the deep bottomless abyss of Hell, and never shall you find anyone to afford them help
The hypocrites will be in the bottommost pit of Hell, and you will never find a helper for them
Surely the hypocrites will be in the lowest depths of the Fire—and you will never find for them any helper—
The pretenders are at the lowest level of the fire and you will not find a helper for them.
The hypocrites shall be cast into the lowest depths of the Fire: and you shall find none to help them
The hypocrites will be committed to the lowest pit of Hell, and you will find no one to help them.
The hypocrites will be in the lowest depths of Hell, and you will find no one to help them,
The hypocrites will be in the lowest depths of Hell, and you will find no one to help them
Surely, the hypocrites in the lowest depth of the Fire, and you will not find victory supporters for them.
Verily the hypocrites are in the lowest stage of the Fire, and never you shall find a helper for them.
The hypocrites will be in the lowest depth of the fire, and you will find none who can give them support.
Verily, the hypocrites will abide in the lowest pit of the Fire and you will find no helper for them
Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them
The hypocrite shall surely be in the lowest depths of the Fire; and thou shalt find no helper for them
Surely the hypocrites will be in the lowest depths of the Fire, and thou wilt not find for them any helper
Verily, the hypocrites will be in the lowest depths of the Fire: You will not find a helper for them—
The hypocrites will occupy the lowest depths of the Fire, and you will find no one to help them.
The hypocrites will be in the lowest level of the Fire, and you will find no helper for them
Not available
Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper
Indeed, the hypocrites are in the lowest depths of the fire, and you shall not find a helper for them.
The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;
The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;
إِلَّا ٱلَّذِینَ تَابُوا۟ وَأَصۡلَحُوا۟ وَٱعۡتَصَمُوا۟ بِٱللَّهِ وَأَخۡلَصُوا۟ دِینَهُمۡ لِلَّهِ فَأُو۟لَـٰۤىِٕكَ مَعَ ٱلۡمُؤۡمِنِینَۖ وَسَوۡفَ یُؤۡتِ ٱللَّهُ ٱلۡمُؤۡمِنِینَ أَجۡرًا عَظِیمࣰا ١٤٦
Not so those who repent, mend their ways, hold fast to God, and devote their religion entirely to Him: these will be joined with the believers, and God will give the believers a mighty reward
Except those who repent (from hypocrisy), mend their ways, hold fast to Allah, and purify their religion for Allah, they will be with the believers. And Allah will grant to the believers a great reward.
Except those who shall yet repent and amend and hold fast by repent Allah and make their religion exclusive for Allah. These then shall be with the believers, and presently Allah shall give the believers a mighty hire
But those who repent and amend, and hold firmly to God, and are sincere and wholly obedient to God, are surely with the faithful; and God will bestow on the faithful a great reward
Except those who (realize their mistake and) repent, fix their attitudes, cling to Allah with their essential reality, and purify their understanding of faith in the way of Allah... They are with the people of faith. And Allah will give the people of faith a great reward.
except those who make tawba and put things right and hold fast to Allah and dedicate their deen to Allah alone; they are with the muminun. Allah will give the muminun an immense reward.
except for those who repent and reform, and hold fast to Allah and dedicate their religion [exclusively] to Allah. Those are with the faithful, and soon Allah will give the faithful a great reward
Except those who repent and mend their ways and hold fast to God and practice their Religion purely and sincerely for God’s sake: those (who repent) are counted with the believers, and in time God will grant to the believers a tremendous reward
Yet such of these (- hypocrites) who turn with sincere repentance and amend (themselves) and hold fast to Allah and become sincere in their allegiance to Allah, it is these who are with the believers and Allah will soon grant these believers a great reward
save such as repent, and make amends, and hold fast to God, and make their religion sincerely God's; those are with the believers, and God will certainly give the believers a mighty wage
except those who repented and straightened out and held on tight to God, and were sincere to God in their way of life (religion), then they are with the believers, and God will give the believers a great reward.
Except those of them who sincerely repent, improve their situation, hold fast to God and stick with their religion. Then God will count them among the believers and the believers are entitled to a great reward
Except for those who repent, mend their lives, hold fast to God, and redeem their ways in God's sight. If so, they will be numbered with the believers. And soon will God grant to the believers a reward of immense value
except those who repented and reformed and held fast to Allah and dedicated their religion faithfully to Allah, for those are with the believers, and Allah will bring the believers a great reward.
Save those who turn again, and do right, and take tight hold on God, and are sincere in religion to God; these are with the believers, and God will give to the believers mighty hire
Except those who repented and reformed themselves and held fast to Allah’s rope and made their religion sincerely only for Allah - so they are with the Muslims; and Allah will soon bestow upon the believers a great reward
Except those who repent and they act in righteousness and they seek refuge with Allah and they make their religion sincere for Allah, then those are with the believers and in time Allah will give the believers a reward most magnificent.
But they who repent and amend, and adhere firmly unto God, and approve the sincerity of their religion to God, they shall be numbered with the faithful; and God will surely give the faithful a great reward
Save those who repent, and do right, and take tight hold on Allah, and are sincere in religion for (or purify religion for) Allah; these are with the believers, and Allah will give to the believers mighty reward
But those who repent and mend (their ways), who hold fast to Allah, and make their religion sincerely for Allah they are with the believers, and Allah will certainly give the believers a great wage
Save for those who turn and amend, and lay fast hold on God, and approve the sincerity of their religion to God; these shall be numbered with the faithful, and God will at last bestow on the faithful a great reward
except those who aboutturned (and parted with hypocrisy) and reformed (their Beliefs and actions) and they attached (themselves) to Allah and they purified their Religion in relation to Allah, then they (are) in company of the Believers. And soon, Allah will bestow on the Believers a momentous reward
but those who repented and made things right and cleaved firmly to God and made sincere their way of life for God, then, those will be with the ones who believe. And God will give the ones who believe a sublime compensation.
An exception is made for those who repent, make amends, become faithful to Allah, and purify their faith in Allah’s sight. If so, they will be among the believers. Allah will grant the believers a valuable reward.
However, those who repent and mend their ways, hold fast to Allah, and become sincere in their devotion to Allah - they are considered to be with the believers. Allah will soon grant the believers a mighty reward
except those who re-pent and mend their ways and hold fast to Allah and make their faith exclusive to Allah. Those people shall be numbered with the believers and Allah will certainly bestow on the believers a great reward
Save those who repent and amend hold fast to Allah and are sincere in their obedience to Allah -- these are with the believers. And Allah will soon grant the believers a mighty reward
except those who repent and amend and hold fast to Allah and make their religion exclusively for Allah, then those are with the believers and Allah will give the believers a great reward.
Except for those hypocites, who repent and make amends and hold on fast to Allah and keep their way of life purely for Allah. Then these are with the believers. And Allah will grant the believers a great reward
But those who repent, make amends, and establish a firm bond with Allah, and make their Din (faith and devotion) sincerely for Allah—they will be in the company of the believers. And Allah will soon bestow a tremendous reward upon the believers
Except those who repent, and amend, and hold fast to God, and purify their system to God; then these will be with the believers. And God will grant the believers a great reward
Except those who repent, and amend, and hold fast to God, and are loyal in their system to God; then these will be with the believers. And God will give the believers a great recompense.
Except those who repent, and amend, and hold fast to God, and are loyal in their system to God; then these will be with the believers. And God will give the believers a great recompense.
Except those who repented, and corrected/repaired, and they held fast with God, and they became faithful (to) their religion to God, so those (are) with the believers, and God will give the believers a great reward
But excepted shall be they who repent, and live righteously, and hold fast unto God, and grow sincere in their faith in God alone: for these shall be one with the believers - and in time God will grant to all believers a mighty reward
Except the ones who repent, and act righteously, and adhere firmly to Allah, and make their religion faithful to Allah; so, those are with the believers, and Allah will eventually bring the believers a magnificent reward
Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward
those (hypocrites) who have repented, put their trust in God, and sincerely followed only His religion will live with the believers to whom God will give a great reward
-except those who repent and correct themselves and hold on to Allah and make their Faith pure for Allah. so, those Are with the believers, and Allah will give the believers a great reward
Except who repent, amend their ways, hold fast ( to the cord) of Allâh , and perform their duties towards Allâh faithfully, then they will be with the ‘Monotheistic Believers’. Allâh will grant to ‘Monotheistic Believers’ a great reward.
But those of them who repent, make amends, hold on firmly to Allah, and devote their religion sincerely and exclusively for Allah are going to be with the believers. Soon, Allah will grant the believers an enormous reward
Except for those who repent, make amends, hold fast to Allâh, and perform their duties towards Allâh faithfully, then they will be with those who live by Faith. And Allâh will grant those who live by Faith a great reward.
But such a misfortune would be cancelled in favour of those who repent, amend and declare the truth and turn their minds to Allah and choose to be under His tutelage and faithfully conform to Allah's system of faith and worship. Such persons, shall Allah include in the circle of those whose hearts have been touched with the divine hand, and Allah shall requite the faithful who are firm in fidelity and allegiance to Him a great reward
except that is for those who repent, reform themselves, hold firmly to the religion of Allah, and become genuine in their worship of Allah; such people will be with the believers. Allah will give the believers a great reward.ab</a
except those who repent, mend their ways, hold fast to Allah, and are sincere in their devotion to Allah; they will be with the believers. And Allah will grant the believers a great reward.
Except for those who repent and do good deeds and hold on to Allah and make their religion sincere for Allah, and Allah will soon give the believers an immense reward.
except those who repent and mend their ways, who hold fast to God and are sincere in their devotion to God ― they shall be numbered with the faithful, and God will richly recompense the faithful
Only those who repent, reform, hold fast to GOD, and devote their religion absolutely to GOD alone, will be counted with the believers. GOD will bless the believers with a great recompense.
except for those who repent, make amends, hold fast to God and are devoted in their faith to Him alone. They are one with the believers. God will grant a mighty reward to the believers.
except for those who repent, make amends, hold fast to God, and are devoted in their faith to Him alone. They are one with the believers. God will grant a mighty reward to the believers.
Except those who repented, and repaired, and hold firmly with Allah, and sincere their religion for Allah. So, those are with the believers; and Allah will give the believers a great wage.
Except those who repent, and amend and hold fast to (the grace of) Allah and make their religion pure for Allah. These, then, are with the believers; and Allah will grant the believers a great reward.
Excepted shall be those who repent, live righteously, hold fast to God, and are more sincere in their faith in God. These shall be with the believers. God will in time grant a splendid reward for the believers.
Except those who repent by returning to the Right Path and make amends and hold fast to Allah's Guidance in all sincerity. Those are with the believers. Allah will soon grant the believers a reward of immense value
Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward
Except those who repent and amend and hold fast to ALLAH and are sincere in their obedience to ALLAH - these are among the believers. And ALLAH will soon bestow a great reward upon the believers
save those who repent and make amends, and hold fast to God, and devote their religion entirely to God. Those are with the believers, and God will grant the believers a great reward
Except for those who repent, do righteous and good deeds, mend (their life), hold fast to Allah, and purify their religion as in Allah’s sight: If so they will be (included) with the believers. And soon will Allah grant to the believers a reward of great value
Except for those who repent, reform their ways, firmly adhere, and sincerely dedicate their faith to God. These will be among the believers, and God will grant the believers a magnificent reward.
Except those who repent, and reform, and hold fast to God, and dedicate their religion to God alone. These are with the believers; and God will give the believers a great reward
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Except for those who repent, correct themselves, hold fast to Allah , and are sincere in their religion for Allah , for those will be with the believers. And Allah is going to give the believers a great reward
Except those who repented and did right, and took tight hold of God, and were sincere in religion to God; then those are with the believers, and soon God will give to the believers a mighty reward.
Except for those who repent, mend (their lives) hold fast to God, and purify their religion as in God's sight: if so they will be (numbered) with the believers. And soon will God grant to the believers a reward of immense value
Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah's sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value
مَّا یَفۡعَلُ ٱللَّهُ بِعَذَابِكُمۡ إِن شَكَرۡتُمۡ وَءَامَنتُمۡۚ وَكَانَ ٱللَّهُ شَاكِرًا عَلِیمࣰا ١٤٧
Why should God make you suffer torment if you are thankful and believe in Him? God always rewards gratitude and He knows everything
Why should Allah punish you if you have thanked (Him) and you have believed (in Him)? Allah is All-Appreciative (of good), All-Knower.
What will Allah do with your torment, if ye return thanks and believe? And Allah is ever Appreciative, Knowing
Why should God punish you if you acknowledge the truth and believe? God is responsive to gratitude and is cognisant
Why should Allah make you suffer you if you are grateful and believe! Allah is the Shakur, the Aleem.
Why should Allah punish you if you are thankful and have iman? Allah is All-Thankful, All-Knowing.
Why should Allah punish you if you give thanks and be faithful? And Allah is appreciative, all-knowing
What should God punish you if you are grateful (to Him) and believe (in Him)? God is Ever-Responsive to gratitude, All-Knowing
What Allah has to do with punishing you if you be grateful (to Him) and believe (in Him). Allah is Ever-Appreciating, All-Knowing
What would God do with chastising you if you are thankful, and believe? God is All-thankful, All-knowing
What does God do with punishing you if you are thankful and you believe? God is appreciative and knowledgeable.
What will God earn by punishing you, if you are a thankful believer? No way; God appreciates [the goodness] and knows [the truth.]
What can God gain by your punishment, if you are grateful and believe? No, it is God Who recognizes good, and knows all things. 147 (End of Part 5
What would Allah do with yourpl punishment if you have given thanks and have attained faith, when Allah has always been Thankful, All-Knowing?
Why should God punish you, if ye are grateful and believe? for God is grateful and knowing
And what will Allah gain by punishing you, if you acknowledge the truth and accept faith? And Allah is Most Appreciative, All Knowing
What will Allah do with punishing you if you offer gratitude and if you believe and Allah indeed is All-grateful, All-knowing.
And how should God go about to punisth you, if ye be thankful and believe? For God is grateful and wise
Why should Allah punish you, if you are grateful and believe? For Allah is Responsive and Aware
What, would Allah do with punishing you if you thank and believe! Allah is the Thanker, the Knower
Why should God inflict a chastisement upon you, if ye are grateful, and believe? God is Grateful, Wise
What does Allah (gain) through your punishment if you have thanked (Him) and have accepted Faith? And Allah is All-Appreciative, All-Knowing
What would God accomplish by your punishment if you gave thanks to Him and believed in Him? God had been One Who is Responsive, Knowing.
What would Allah have to gain by your punishment if you are grateful and believe? Allah is Appreciative, the All-knowing.
Why should Allah punish you if you are grateful and a true believer? Allah knows the grateful
Why should Allah deal chastisement to you if you are grateful to Him and believe? Allah is All-Appreciative, All-Knowing
Why should Allah chastise you if you are grateful and believe? And Allah is ever Multiplier of rewards, Knowing
What will Allah do (gain) by punishing you if you gratefully (acknowledge Him) and believe? And Allah is One Who acknowledges, Knowing.
Why should Allah punish you if you are grateful and you do believe!? And Allah is aware as to who is grateful
Why should Allah torment you if you become grateful and believe? And Allah is Most Appreciative (of every truth), Well Aware (of every act)
What would God want with your punishment if you were only thankful and believed God is Appreciative, Knowledgeable
What would God want with your punishment if you were only thankful and believed? God is Thankful, Knowledgeable.
What would God want with your punishment if you were only thankful and believed? God is Thankful, Knowledgeable.
What God makes/does with your torture if you thanked/became grateful and you believed, and God was/is thankful/grateful, knowledgeable
Why would God cause you to suffer [for your past sins] if you are grateful and attain to belief - seeing that God is always responsive to gratitude, all-knowing
What would Allah perform with tormenting you in case you thank (Him) and believe? And Allah has been Thankful, Ever-Knowing
What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware
Why should God punish you if you give thanks and believe in Him? God is All-rewarding and All-forgiving
What would Allah get by punishing you, if you are grateful and believe? Allah is Appreciating, All-Knowing
Why would Allâh chastise you if you have faith (in Him), and express your gratitude (to Him for His endless Blessings)? Allâh is Ever All-Appreciative, All-Knowing.
If you believe and express gratitude, why would Allah want to punish you (for your past sins)? Indeed, Allah is ever so appreciative (of the grateful ones)! And He is the all-Knowing
Why would Allâh chastise you if you are grateful and devout? And Allâh is Ever All-Appreciative, All-Knowing.
Pause here - you people - and think What advantage or benefit does Allah derive from inflicting punishment on you if you impel yourselves to the feeling of gratitude and gratefulness and conform your will to His will! Indeed Allah has always acknowledged what is esteemed a worthy deed; and He is 'Alimun
Why should Allah punish you, if you believe and are grateful? Allah is Appreciative, the Knower
Why should Allah punish you if you are grateful and faithful? Allah is ever Appreciative, All-Knowing.
Allah will not bring about your punishment if you are grateful and believe, and Allah appreciates and knows.
And why should God punish you if you render thanks and truly believe in Him? God will surely recompense your labours, for He has full knowledge of them all
What will GOD gain from punishing you, if you became appreciative and believed? GOD is Appreciative, Omniscient.
Why should God punish you [for your past sins] if you become thankful and believe in Him? God is always responsive to gratitude and is All-Knowing.
Why should God punish you [for your past sins] if you become thankful and believe in Him? God is always responsive to gratitude and is All-Knowing.
What would Allah do with your torment, if you are thanked, and believed? And ever is Allah Thankful, Knowledgeable.
What can Allah gain by your punishment, if you be grateful and you believe? And Allah is All-Thankful, All-Knowing.
What can God gain by your punishment, if you are grateful and you believe? God is always responsive to gratitude, All- Knowing.
Why should Allah punish you if you are practically grateful in spending His Bounties on others and truly believe in His Laws? Allah is Appreciative, Knower
Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowin
Why should ALLAH punish you, if you are thankful and if you believe? And ALLAH is Appreciating, All-Knowing
Why should God punish you if you give thanks and believe? God is Thankful, Knowing
What can Allah gain by your punishment, when you are grateful and you believe? No! It is Allah Who is Appreciative (Shakir) (for the all the good), All Knowing (Aleem)
What would God do with your punishment if you are grateful and believe? And ever is God Appreciative and Knowing.
What would God accomplish by your punishment, if you have given thanks, and have believed? God is Appreciative and Cognizant
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What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing
Why should God punish you, if you are grateful and you believe? And God is grateful, knowing.
What can God gain by your punishment, if ye are grateful and ye believe? Nay, it is God that recogniseth (all good), and knoweth all things
What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things
۞ لَّا یُحِبُّ ٱللَّهُ ٱلۡجَهۡرَ بِٱلسُّوۤءِ مِنَ ٱلۡقَوۡلِ إِلَّا مَن ظُلِمَۚ وَكَانَ ٱللَّهُ سَمِیعًا عَلِیمًا ١٤٨
God does not like bad words to be made public unless someone has been wronged: He is all hearing and all knowing
Allah does not like that words of evil should be uttered publicly except (by someone) who has wronged. And Allah is All-Hearer, All-Knower.
Allah approveth not the publishment of evil speech, unless by one who hath been wronged; and Allah is ever Hearing, Knowing
God does not like ill (of others) spoken about, except by him who has been wronged. For God hears all and knows everything
Except by those who have been wronged, Allah does not like the utterance of offensive words! Allah is the Sami, the Aleem.
Allah does not like evil words being voiced out loud, except in the case of someone who has been wronged. Allah is All-Hearing, All-Knowing.
Allah does not like the disclosure of [anyone’s] evil [conduct] in speech except by someone who has been wronged, and Allah is all-hearing, all-knowing
God does not like any harsh speech to be uttered save by one who has been wronged (and therefore has the right to express that in appropriate language). God is indeed All-Hearing, All-Knowing
Allah does not like the public utterance of the hurtful speech, except (it is by) one who has been done injustice to. And Allah is All-Hearing, All-Knowing
God likes not the shouting of evil words unless a man has been wronged; God is All-hearing, All-knowing
God does not like nasty talks in public except by one who is wronged, and God hears all and knows all.
God does not like fowl language used in public, except by the one who has been subject to a gross injustice [and cannot control himself.]
God does not like that misfortune be broadcasted, except where wrong has occurred, for God is He who hears and knows all things
Allah does not like the public uttering of offensive words unless someone has been dealt with unjustly, for Allah has always been All-Hearing, All-Knowing.
God loves not publicity of evil speech, unless one has been wronged; for God both hears and knows
Allah does not like disclosure of evil matters except by the oppressed; and Allah is All Hearing, All Knowing
Allah does not love an evil word to be pronounced openly except in the case of one who has been wronged and truly Allah is All-hearing, All-knowing.
God loveth not the speaking ill of any one in public, unless he who is injured call for assistance; and God heareth and knoweth
Allah loves not publicity of evil speech, unless one has been wronged; for Allah is Hearer and Knower
Allah does not love the shouting of evil words, except by he who has been wronged. He is the Hearer, the Knower
God loveth not that evil be matter of public talk, unless any one hath been wronged: God it is who Heareth, Knoweth
Allah does not like loudness with bad (intention) in (one’s) speech except (on the part of) that who has been wronged (and transgressed against). And Allah is All-Hearer, All-Knower
God loves not the open publishing of evil sayings, the open publishing of evil sayings, but by him who was wronged. God had been Hearing, Knowing.
Allah does not tolerate public scandal, unless an injustice has been done [which must, for the sake of justice, be exposed]. Allah is All-hearing, the All-knowing.
Allah does not like evil words to be uttered except by someone who is truly wronged. Allah hears all and knows all
Allah does not like speaking evil publicly unless one has been wronged. Allah is All-Hearing, All-Knowing
Allah loves not the public utterance of hurtful speech, except by one who has been wronged. And Allah is ever Hearing, Knowing
Allah does not like manifest evil in speech, except (from) one to whom injustice was done, and Allah is Hearing, Knowing.
Allah loves not the public utterance of anything evil, except by someone who is wronged. And Allah does hear, know.h
Allah does not like anyone’s foul words being voiced loud (publicly and openly) except by one who has been a victim of oppression (he is allowed to expose the cruelty of the oppressor), and Allah is All-Hearing, All-Knowing
God does not like that any negative sayings be publicized, except if one is wronged. God is Hearer, Knowledgeable
God does not love that any negative sayings be publicized, except if one is wronged. God is Hearer, Knowledgeable.
God does not like that negative things be said in public, unless one was wronged. God is Hearer, Knowledgeable.
God does not love/like the publicity/declaration/loudness with the evil from the saying, except who was caused injustice to/oppressed, and God was/is hearing/listening, knowledgeable
God does not like any evil to be mentioned openly, unless it be by him who has been wronged (thereby) And God is indeed all-hearing, all-knowing
Allah does not love the loud (expression) of odious words except for him who has been done an injustice, and Allah has been Ever-Hearing, Ever-Knowing
Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower
God does not love public accusation unless one is truly wronged. God is All-hearing and All-knowing
Allah does not like the evil words to be said openly except from anyone wronged. Allah is All-Hearing, All-Knowing
Allâh demonstrates not his own love for public utterance of anything evil, except by one who has been wronged. Allâh is Ever All-Hearer, All-Knowing.
Allah does not like anyone _ except the one who is wronged _ to speak ill (of others) in public. Allah hears and knows everything
Allâh does not demonstrate His own love for public utterance of anything evil- except by one who has been wronged. And Allâh is Ever All-Hearer- All-Knowing.
Allah abhors words uttered in immoral manner and detests open contempt cast at others unless it be redressing grievances, and Allah is ever Sami’un with unlimited audition, and 'Alimun
Allah dislikes anyone talking openly about a wrongdoing, except the person who has been wronged. Allah is Hearer, Knower
Allah does not like negative thoughts to be voiced—except by those who have been wronged. Allah is All-Hearing, All-Knowing.
Allah does not love evil to be talked about except by one who has been wronged, and Allah hears and knows.
God does not love harsh words to be openly uttered, except by the truly wronged. God hears all and knows all
GOD does not like the utterance of bad language, unless one is treated with gross injustice. GOD is Hearer, Knower.
God does not like any evil to be mentioned openly unless someone has been wronged. God is All-Hearing and All-Knowing.
God does not like any evil to be openly mentioned unless someone has been wronged. God is All-Hearing and All-Knowing.
Allah does not like the loudness with the bad from the saying, except from whoever is oppressed. And Allah is ever Hearing, Knowledgeable.
Allah does not love open utterance of evil in speech except by one to whom injustice has been done, and Aallah is All-Hearing, All-Knowing.
God does not love evil to be spoken openly unless it be by someone who has been truly wronged. God hears all and knows all.
Allah does not love loud unpleasant speech except by one who has been wronged. Allah is ever Hearer, Knower
Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing
ALLAH likes not the uttering of unseemly speech in public, except on the part of one who is being wronged. Verily, ALLAH is All-Hearing, All-Knowing
God loves not that evil should be spoken of openly, save by one who has been wronged. God is Hearing, Knowing
Allah does not love that evil should be talked (and spread in any form) in (any) place, in public speech, except by one against whom injustice has been done; For Allah is All Hearing (Sami’), All Knowing (Aleem)
God doesn’t approve of negative talk in public, except when someone has been wronged. God is All-Hearing, All-Knowing.
God does not like the public uttering of bad language, unless someone was wronged. God is Hearing and Knowing
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Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing
God does not love publicity of evil speech, unless one has been wronged; and God is hearing, knowing.
God loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for God is He who heareth and knoweth all things
Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things
إِن تُبۡدُوا۟ خَیۡرًا أَوۡ تُخۡفُوهُ أَوۡ تَعۡفُوا۟ عَن سُوۤءࣲ فَإِنَّ ٱللَّهَ كَانَ عَفُوࣰّا قَدِیرًا ١٤٩
If you do good, openly or in secret, or if you pardon something bad,then God is most forgiving and powerful
If you disclose a good, or keep it secret, or pardon an evil; then surely, Allah is Forgiving, All-Powerful.
Whether ye disclose a good or conceal it, or pardon an evil, then verily Allah is ever Pardoning potent
Whether you do some good openly or in secret, or forgive an ill done to you, (know) that God is forgiving and all-powerful
Whether you reveal or hide a good, or pardon a bad; Allah is the Afuw, the Qadir.
Whether you reveal a good act or keep it hidden, or pardon an evil act, Allah is Ever-Pardoning, All-Powerful.
Whether you disclose a good [deed that you do] or hide it, or excuse an evil [deed], Allah is indeed all-excusing, all-powerful
Whether you do some good openly or do it in secret, or pardon an evil (done to you, even though you have the right to legal retaliation, know that) God is All-Pardoning, Ever-Able (to punish or forgive)
If you do a good deed openly or do it in private or pardon an injury (done to you) remember Allah is Ever Pardoning, All-Powerful
If you do good openly or in secret or pardon an evil, surely God is All-pardoning, All-powerful
If you do good openly or hide it, or you excuse a bad deed, then God is pardoner and capable.
If you do something good (known by public or kept secret) or forgive someone’s evil deed, God will notice it. Know that God is Forgiving and Powerful
Whether you disclose a good deed or conceal it, or cover wrong with pardon, indeed God has the Power
Whether youpl disclose something good or hide it or pardon something bad—Allah has always been Pardoning, All-Able.
If ye display good or hide it, or pardon evil, verily, God is pardoning and powerful
If you do any good openly or in secret, or pardon someone’s evil - then indeed Allah is Oft Forgiving, Able
If you make a good deed public or you hide it or you forego an evil deed, then truly Allah is Oft-pardoning, All-powerful.
Whether ye publish a good action, or conceal it, or forgive evil, verily God is gracious and powerful
If you do good openly or in secret, or forgive evil, verily, Allah is Forgiving and Powerful
If you display good or hide it, or pardon an evil, surely, Allah is the Pardoner, the Powerful
Whether ye publish what is good, or conceal it, or pardon evil, verily God is Pardoning, Powerful
Whether you make evident the good (done to you) or you keep it hidden, or you pardon and forego an evil (act done to you) — then certainly, Allah (too) is Oft-Pardoning, All-Capable
If you show good or conceal it or pardon evil, then, truly, God had been Pardoning, Powerful.
Whether a good deed is made public or is anonymous, or a bad deed is forgiven, truly Allah is the Forgiver, the Most Capable.
If you do good deeds openly or in private or forgive an evil, then surely Allah is Pardoning, Powerful
(Even though you have the right to speak evil if you are wronged), if you keep doing good -whether openly or secretly -or at least pardon the evil (then that is the attribute of Allah). Allah is All-Pardoning and He has all the power to chastise
If you do good openly or keep it secret or pardon an evil, Allah surely is ever Pardoning, powerful
If you expose good or hide it, or pardon evil, then Allah (too) is certainly Pardoning, Powerful.
If you disclose a good deed or conceal it, or you do pardon an evil, then, surely, Allah is Lenient, Powerful
Whether you make a good act known or keep it hidden or excuse some(one’s) evil act, Allah is indeed Most Forgiving, All-Powerful
If you reveal what is good or hide it, or forgive what is bad, then God is Pardoner, Capable
If you reveal what is good or hide it, or forgive what is bad, then God is Pardoner, Capable.
If you reveal that which was good, or keep quite, or pardon what was negative, then God is Pardoner, Capable.
If you show goodness, or you hide it, or you forgive/pardon on bad/evil/harm, so that God was/is often forgiving/pardoning, capable/able
whether you do good openly or in secret, or pardon others for evil [done unto you]: for, behold, God is indeed an absolver of sins, infinite in His power
In case you display a charitable (deed), or conceal it, or be clement towards an odious deed, then surely Allah has been Ever-Clement, Ever-Determiner
If ye do good openly or keep it secret, or forgive evil, lo! Allah is ever Forgiving, Powerful
Whether you act virtuously, in public or in private, or pardon (people's) faults, God is All-forgiving and All-powerful
If you do a good act openly or do it in secret, or forgive an evil deed, then, Allah is All-Forgiving, All-Powerful
If you do righteous good deeds openly or keep it secret, and forgive others for their faults, (then you’ll need to know that) Allâh is Ever Oft-Pardoning, All-Powerful.
Whether you disclose or hide the good (deeds), and pardon (others for) the evil (done to you, know it, that) Allah is the oft-Pardoning, the (infinitely) Capable
If you you do good openly or in secret, or pardon others for their faults, (then you can rest assured that) Allâh is Ever Oft-Pardoning- All-Powerful.
Whether you make your wise and pious deed publicly known or you conceal it from the notice of others, or if you forgive and give up resentment against an offender and/or remit the penalty of an offense, you must realize that Allah has always been 'Afawun, and Qadirun
Whether you do good work openly or you conceal it or you pardon a wrong, Allah is Pardoning, the Powerful
Whether you reveal or conceal a good or pardon an evil—surely Allah is Ever-Pardoning, Most Capable.
If you do good openly or secretly or let go of an evil deed, Allah is lenient and powerful.
Whether you do good openly or in private, whether you pardon a wrong ― God pardons and is omnipotent
If you work righteousness - either declared or concealed - or pardon a transgression, GOD is Pardoner, Omnipotent.
If you do good openly or in secret, or pardon others for something bad done to you, then God is most forgiving and powerful.
If you do good openly or in secret, or pardon others for something bad done to you, then God is most forgiving and powerful.
If you appear goodness, or conceal it, or pardon about badness, So surely Allah is ever pardoning, Competent.
If you do good openly or conceal it or pardon (others') evil, then verily Allah is All-Pardoning, All-Powerful.
Whether you do good openly or in private, or pardon others for evil (done against you), God indeed absolves sin and He is Powerful.
If you contribute to the society, whether openly or secretly, and pardon someone's fault, know that Allah is Pardoner, Powerful. He absolves your individual and societal imperfections, and He has appointed due measure for all things
If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful
Whether you make public a good deed or keep it secret or pardon an evil, ALLAH is certainly the Effacer of sins, All-Powerful
Whether you display a good deed openly or conceal it, or pardon an evil, truly God is Pardoning, Powerful
Whether you declare a good deed, or hide it or cover evil with pardon, surely Allah is Often Pardoning (‘Afuw), All Powerful (Khadir)
Whether you publicly declare a good deed or hide it, or pardon an evil act—God is Pardoner and Competent.
If you let a good deed be shown, or conceal it, or pardon an offense—God is Pardoning and Capable
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If [instead] you show [some] good or conceal it or pardon an offense - indeed, Allah is ever Pardoning and Competent
If you display good or hide it, or pardon evil, then indeed, God is pardoning, powerful.
Whether ye publish a good deed or conceal it or cover evil with pardon, verily God doth blot out (sins) and hath power (in the judgment of values)
Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values)
إِنَّ ٱلَّذِینَ یَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَیُرِیدُونَ أَن یُفَرِّقُوا۟ بَیۡنَ ٱللَّهِ وَرُسُلِهِۦ وَیَقُولُونَ نُؤۡمِنُ بِبَعۡضࣲ وَنَكۡفُرُ بِبَعۡضࣲ وَیُرِیدُونَ أَن یَتَّخِذُوا۟ بَیۡنَ ذَ ٰلِكَ سَبِیلًا ١٥٠
As for those who ignore God and His messengers and want to make a distinction between them, saying, ‘We believe in some but not in others,’ seeking a middle way
Surely, those who disbelieve in Allah and His Messengers and they wish that they differentiate between Allah and His Messengers, they say: “We believe in some and we disbelieve in others,” and they wish that they take between (belief and disbelief) a way
Verily those who disbelieve in Allah and His apostles, and would differentiate between Allah, and His apostles, and say: some we believe in and others we deny; and they would take a way in between this and that
Those who believe not in God and His apostles, and desire to differentiate between God and His messengers, and say: "We believe in some and not in the others," and wish to find a way (between affirmation and denial)
Those who deny Allah and His Rasuls, want to cause separation between Allah and His Rasuls. They say, “We believe in some of them and deny some.” They want to adopt a position in between. (Another way to look at this is: They want to reject the reality and concept of ‘revelation,’ which is the manifestation of Allah’s Names, and spread the concept of ‘an external heavenly deity and His chosen prophet on earth’ instead.)
Those who reject Allah and His Messengers and desire to cause division between Allah and His Messengers, saying, ´We have iman in some and reject the others,´ wanting to take a pathway in between,
Those who disbelieve in Allah and His apostles and seek to separate Allah from His apostles, and say, ‘We believe in some and disbelieve in some’ and seek to take a way in betwee
Those (deserving punishment) are they who disbelieve in God (not recognizing Him at all or not as He should be) and His Messengers (denying Messengership altogether or denying some of the Messengers), and who seek to make distinction between God and His Messengers (by claiming belief in God but denying Messengership or denying some of the Messengers), and say, "We believe in some and deny others," seeking to take a way in between
Verily, those who disbelieve in Allah and His Messengers, (or while believing) choose to make a distinction between Allah and His Messengers, and say, `We believe in some and disbelieve in others,' intending to strike a course in between
Those who disbelieve in God and His Messengers and desire to make division between God and His Messengers, and say, 'We believe in part, and disbelieve in part,' desiring to take between this and that a way -
Those who disbelieve in God and His messengers, and they want to differentiate between God and His messengers and they say: “We believe in some and disbelieve in others,” and they want to take a path between that,
Those who deny God and His Prophet, try to establish the separation of God and His Prophet and believe in some part of the God’s commandments and disregard the rest and try to be smart by staying in between,..
Those who deny God and His messengers, and wish to separate God from His prophets by saying, “We believe in some, but reject others”, or are somewhere in the middle
Indeed, those who deny Allah and His messengers, and want to make a distinction between Allah and His messengers, and say, “We believe in some and deny some,” and want to take a way in between—
Verily, those who disbelieve in God and His apostles desire to make a distinction between God and His apostles, and say, 'We believe in part and disbelieve in part, and desire to take a midway course between the two:
Those who disbelieve in Allah and His Noble Messengers, and seek to cause division between Allah and His Noble Messengers, and say, "We believe in some and disbelieve in others," and wish to choose a way between faith and disbelief;
Truly those who disbelieve in Allah and in His messengers and they intend to discriminate between Allah and His messengers and they say, “We believe in some and disbelieve in others” and they intend to find a way in between that.
They who believe not in God, and his apostles, and would make a distinction between God and his apostles, and say, we believe in some of the prophets and reject others of them, and seek to take a middle way in this matter
Verily, those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His messengers, and say, "We believe in some and disbelieve in others," and desire to take a midway course between the two
Those who disbelieve in Allah and His Messengers, and desire to divide between Allah and His Messengers (by believing in Him without them), and say, 'We believe in some (Prophets Moses and Jesus), and disbelieve in some of them (such as Prophet Muhammad), ' desiring to take between this (and that) a way (between belief and disbelief
Of a truth they who believe not on God and his Apostles, and seek to separate God from his Apostles, and say, "Some we believe, and some we believe not," and desire to take a middle way
Verily, those who disbelieve in Allah and His Messengers and intend to create a gulf between Allah and His Messengers, and they say: 'We Believe in some, while we reject some (others),' and they intend that they may find a way, (by creating a dividing and separating line somewhere) in between this (group)
Truly, those who are ungrateful to God and His Messengers and they want to separate and divide between God and His Messengers and they say: We believe in some and we disbelieve in others, they want that they take themselves to a way between that.
Truly, some people reject Allah and His messengers. They create differences among Allah and His messengers. They say, “We believe in some [messengers] and reject others.” They want to take a middle ground.
Those who deny Allah and his Messenger and those who intend to draw a line between Allah and His Messengers saying: "We believe in some, and reject the rest" - desiring to take a middle way between belief and unbelief
There are those who disbelieve in Allah and His Messengers and seek to differentiate between Allah and His Messengers, and say: ´We believe in some and deny others, and seek to strike a way between the two.´
Those who disbelieve in Allah and His messengers and desire to make a distinction between Allah and his messengers and say: We believe in some and disbelieve in others; and desire to take a course in between -
Those who do not believe in Allah and His messengers and intend to make a distinction between Allah and His messengers and say, "We believe in some and we do not believe in others," and intend to adopt a way in between that,
Indeed, those who suppress the Truth about Allah and about His Messengers and would differentiate between Allah and His Messengers and say they believe in some and deny others, and would adopt a way in between,
Surely, those who disbelieve in Allah and His Messengers and seek to discriminate between Allah and His Messengers and say: ‘We believe in some and deny the others,’ and intend to find a way in between (belief and disbelief)
Those who rejected God and His messengers, and they want to make a distinction between God and His messengers, and they Say: "We believe in some and reject some!", and they desire to take a path in-between
Those who rejected God and His messengers, and they want to make a separation between God and His messengers, and they say: "We believe in some and reject some!" And they desire to take a path in-between.
Those who rejected God and His messengers, and they want to make a separation between God and His messengers, and they say: "We believe in some and reject some!" And they desire to take a path in-between.
That those who disbelieve with God and His messengers, and they want that they separate/distinguish/differentiate between God and His messengers, and they say: "We believe with some, and we disbelieve with some." And they want that they take between that a way/path
VERILY, those who deny God and His apostles by endeavouring to make a distinction between [belief in] God and [belief in] His apostles, and who say, "We believe in the one but we deny the other," and want to pursue a path in-between
Surely the ones who disbelieve in Allah and His Messengers and would make a distinction between Allah and His Messengers, and say, "We believe in some, and disbelieve in some (others), " and would take to themselves a way in-between, (Literally: a way between that; i.e. away between this and that)
Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between
Those who disbelieve in God and His Messengers try to create differences between God and His Messengers (by rejecting their message). They say, "We believe in some but not in others." Thus, they try to find a middle wa
Surely those who disbelieve in Allah and His Messengers, and wish to make division between Allah and His Messengers, and say, .We believe in some (messengers) and disbelieve in some others. and wish to take a way in between that,_
Indeed, those who disbelieve in Allâh and His ‘Messengers’ and wish to make distinction between Allâh and His ‘Messengers’, and say: "We believe in some and disbelieve in others,” and seek to find a way in between-
Indeed, those attempting to make a distinction between Allah and the messengers, are actually the ones who reject Allah and the messengers. They say, "We believe in some but we reject the others." They want to strike a course midway between the two _ (the right and the wrong path)
Indeed, those who have no Faith in Allâh and His Messengers, and desire to make distinction between Allâh and His Messengers, and say: "We believe in some and reject others”, seeking to pursue a path in between -
Indeed, those who deny Allah and refuse to acknowledge His Messengers and wish to dissociate them from Allah asunder in thought and in reverence and interpret their thoughts in words that they recognize some and decline to accept others, and wish to take a middle course, are they who were born to be losers
Those who deny Allah and His messengers, and who wish to separate Allah and His messengers, claim: “We believe in some aspects and reject others”; and they wish to steer a middle course
Surely those who deny Allah and His messengers and wish to make a distinction between Allah and His messengers, saying, “We believe in some and disbelieve in others,” desiring to forge a compromise,
Those who reject Allah and His messengers and want to make a difference between Allah and His messengers and say we believe in some and reject some and want to take a way in between;
Those that deny God and His apostles, and those that discriminate between God and His apostles, saying: ‘We believe in some, but deny others,‘ thus seeking a middle way ―
Those who disbelieve in GOD and His messengers, and seek to make distinction among GOD and His messengers, and say, "We believe in some and reject some," and wish to follow a path in between;
As for those who ignore God and His Messenger by trying to make a distinction between them, saying, "We believe in the one, but we deny the other," and want to pursue a path in-between,
As for those who disbelieve in God and His Messengers by trying to make a distinction between them, saying, “We believe in the one, but we deny the other,” and want to pursue a path in-between,
Surely those who disbelieve in Allah and His messengers, and they want to separate between Allah and His messengers, and say, “We believe with some, and disbelieve with some,” and they want to take between that, a pathway.
Verily those who disbelieve in Allah and His Messengers, and desire to make division between Allah and His Messengers, and say: ' We believe in some and disbelieve in others ', and seek to choose a way in between;
Those who deny God and His messengers, and want to make a distinction between [belief in] God and [belief in] His messengers, and say: “We believe in some but we deny othersâ€, and want to pursue a path in- between
Those who deny Allah and His Messengers, or seek to make distinction between Allah and His Messengers, and say, "We believe in some and reject some." (The first part of the verse refers to those who believe in God as the Creator, but not as the Law-Giver (29:61-63))
Surely those who disbelieve in Allah and His messengers and (those who) desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that
Surely, those who disbelieve in ALLAH and HIS Messengers and seek to make a distinction between ALLAH and HIS Messengers, and say, `We believe in some and disbelieve in others,' and seek to take a way between
Truly those who disbelieve in God and His messengers, and seek to make a distinction between God and His messengers, and say, “We believe in some and disbelieve in others,” and seek to take a way between
Verily, those who deny Allah and His messengers, and (those who) wish to separate out Allah from His messengers by saying: "We believe in some but reject others:" And (those who) wish to take a course in between—
Those who disbelieve in God and His messengers and seek to make a distinction between God and His messengers, saying, “We believe in some and disbelieve in others,” and aim to tread a middle path.
Those who disbelieve in God and His messengers, and want to separate between God and His messengers, and say, 'We believe in some, and reject some,' and wish to take a path in between
Not available
Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between
Indeed, those who disbelieve in God and His messengers and desire to make a distinction between God and His messengers, and say, 'We believe in part and disbelieve in part,' and seek to choose a way in between;
Those who deny God and His apostles, and (those who) wish to separate God from His apostles, saying: "We believe in some but reject others": And (those who) wish to take a course midway,
Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,
أُو۟لَـٰۤىِٕكَ هُمُ ٱلۡكَـٰفِرُونَ حَقࣰّاۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِینَ عَذَابࣰا مُّهِینࣰا ١٥١
they are really disbelievers: We have prepared a humiliating punishment for those who disbelieve
they are those disbelievers in truth. We have prepared for the disbelievers a humiliating punishment.
These: they are the infidels in very truth, and We have gotten ready for the infidels a torment ignominious
Are verily the real unbelievers. And We have reserved for unbelievers an ignominious punishment
They are the ones who completely deny the reality. We have prepared a degrading suffering for the deniers.
such people are the true kuffar. We have prepared a humiliating punishment for the kuffar.
—it is they who are truly faithless, and We have prepared for the faithless a humiliating punishment
Such are in truth unbelievers, and We have prepared for the unbelievers a shameful, humiliating punishment
It is these who are veritable disbelievers and We have prepared a humiliating punishment for such disbelievers
those in truth are the unbelievers; and We have prepared for the unbelievers a humbling chastisement
they are actually disbelievers, and We have prepared a humiliating punishment for the disbelievers.
they are indeed disbelievers and there is an awful punishment in reserve for the disbelievers
They are in fact unbelievers, and we have prepared for unbelievers a crushing punishment
it is those who are truly the deniers, and We have prepared for the deniers a demeaning punishment.
these are the misbelievers, and we have prepared for misbelievers shameful woe
These are the real disbelievers; and for the disbelievers We have kept prepared a disgraceful punishment
It is they who are truly the disbelievers and We have kept in store for the disbelievers a punishment most humiliating.
these are really unbelievers: And we have prepared for the unbelievers an ignominious punishment
These are the disbelievers, and We have prepared for disbelievers shameful woe
those in truth are the unbelievers, and We have prepared for the unbelievers a humiliating punishment
These! they are veritable infidels! and for the infidels have we prepared a shameful punishment
those people: in reality, they are the rejectors And We have prepared for the disbelievers a humiliating punishment
Those, they are, in truth, the ones who are ungrateful. We made ready for the ones who are ungrateful a despised punishment.
They truly are unbelievers. We have prepared a horrid punishment for the unbelievers.
- these are the real unbelievers and We have prepared for such unbelievers a humiliating punishment
It is they, indeed they, who are, beyond all doubt, unbelievers; and for the unbelievers We have prepared a humiliating chastisement
These are truly disbelievers; and We have prepared for the disbelievers an abasing chastisement
those are the persons who are real infidels. And We have certainly prepared a disgraceful punishment for the infidels.
They, in fact, are the ones who suppress the Truth, and We have prepared a disgraceful punishment for the suppressors of Truth
They are the ones who are in fact the disbelievers. And We have prepared a humiliating torment for the disbelievers
These are the true rejecters; and We have prepared for the rejecters a humiliating retribution
These are the true rejecters; and We have prepared for the rejecters a humiliating retribution.
These are the true rejecters; and We have prepared for the rejecters a humiliating retribution.
Those, they are the disbelievers truthfully , and We prepared to the disbelievers a despised torture
it is they, they who are truly denying the truth: and for those who deny the truth We have readied shameful suffering
Those are they (who are) truly the disbelievers; and We have readied for the disbelievers a degrading torment
Such are disbelievers in truth; and for disbelievers We prepare a shameful doom
but, in fact, they are unbelievers, and for them We have prepared a humiliating torment
__ those are the disbelievers in reality, and We have prepared a humiliating punishment for the disbelievers
Those in truth are the ones who lack Faith ( in Allâh). We have prepared for them an extremely disgraceful punishment.
Such ones are positively the staunch (and stubborn) unbelievers. We have prepared a humiliating punishment for the unbelievers
Those in truth are the ones who have no tendency to live by Faith. And We have prepared for them an extremely disgraceful punishment.
These and such persons are the infidels indeed, and We have. prepared for the infidels who deny the truth and intentionally assert what is false a condign and humiliating punishment
these people are disbelievers. We have prepared for the disbelievers a humiliating punishment
they are indeed the true disbelievers. And We have prepared for the disbelievers a humiliating punishment.
Those are the true rejecters, and We have promised the rejecters a humiliating punishment.
these truly are the unbelievers; and for the unbelievers We have prepared a shameful punishment
these are the real disbelievers. We have prepared for the disbelievers a shameful retribution.
it is they who are truly unbelievers. We have prepared a humiliating punishment for the unbelievers.
it is they who are truly unbelievers. We have prepared a humiliating punishment for the unbelievers.
Those are the infidels, truly. And We have prepared for the infidels a humiliating torment.
These are, in truth, infidels, and We have prepared for the infidels disgraceful chastisement.
those, in truth, are unbelievers. We have prepared for unbelievers humiliating suffering.
Such are the real disbelievers. And for deniers of the Truth We have readied a humiliating retribution
These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement
These really are the disbelievers, and WE have prepared for the disbelievers an humiliating punishment
it is they who are truly disbelievers, and We have prepared for the disbelievers a humiliating punishment
They are, in truth disbelievers. And We have prepared for Unbelievers a humiliating Punishment
These are the true disbelievers, and We prepared for the disbelievers a humiliating punishment.
These are the unbelievers, truly. We have prepared for the unbelievers a shameful punishment
Not available
Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment
Those in truth are the disbelievers, and We have prepared for the disbelievers a shameful punishment.
They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment
They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment
وَٱلَّذِینَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمۡ یُفَرِّقُوا۟ بَیۡنَ أَحَدࣲ مِّنۡهُمۡ أُو۟لَـٰۤىِٕكَ سَوۡفَ یُؤۡتِیهِمۡ أُجُورَهُمۡۚ وَكَانَ ٱللَّهُ غَفُورࣰا رَّحِیمࣰا ١٥٢
But God will give [due] rewards to those who believe in Him and His messengers and make no distinction between any of them. God is most forgiving and merciful
Those who believe in Allah and His Messengers, and they don’t differentiate between any one of them (Messengers), We shall give them their rewards. Allah is Forgiving, Merciful.
And those who believe in Allah and His apostles and differentiate not between any of them, anon We shall give them their hire; and Allah is ever Forgiving, Merciful
But those who believe in God and His apostles and make no distinction among any of them, will be given by Him their recompense; for God is forgiving and kind
As for those who believe Allah’s Names comprise the essence of all creation and in the (disclosure of) Rasuls, and who do not discriminate between them (in respect of their disclosure) Allah will give their rewards. Allah is the Ghafur, the Rahim.
Those who have iman in Allah and His Messengers and do not differentiate between any of them, We will pay them their wages. Allah is Ever-Forgiving, Most Merciful.
But those who have faith in Allah and His apostles and make no distinction between any of them —them He will soon give their rewards, and Allah is all-forgiving, all-merciful
But as for those who believe in God and His Messengers and make no distinction between them (between God and His Messengers or between the Messengers themselves), to them God will grant their rewards (in full). God is indeed All-Forgiving, All-Compassionate
(On the other hand) those who believe in Allah and (all of) His Messengers and (while believing) make no distinction between any of them, it is to these whom He will soon give their rewards. Indeed, Allah is Great Protector, Ever Merciful
And those who believe in God and His Messengers and make no division between any of them, those -- We shall surely give them their wages; God is All-forgiving, All-compassionate
And those who believe in God and His messengers and do not differentiate between any of them, We will give them their reward. God is forgiving and merciful.
As to those who believe in God and His Prophet and do not seek any separation between God and prophet hood, they will soon receive their due reward as God is Most Forgiving, Most Merciful
To those who believe in God and His messengers, and make no distinction between any of them, we will soon give them their rewards. For God is Oft-Forgiving, Mercifully Redeeming
But those who have attained faith in Allah and His messengers and have made no distinction between any of them—those, He will bring them their rewards. For Allah has always been Oft-Forgiving, Bestowing of mercy.
But those who believe in God and His apostles, and who do not make a distinction between any one of them,- to these we will give their hire, for God is forgiving and merciful
And those who believe in Allah and all His Noble Messengers and do not make any distinction in belief between any of them - Allah will soon give them their reward; and Allah is Oft Forgiving, Most Merciful
As for those who believe in Allah and in His messengers and have not discriminated between any of them, those are the ones to whom in time, He will give them their rewards and Allah indeed is Oft-Forgiving, All-merciful.
But they who believe in God and his apostles, and make no distinction between any of them, unto those will we surely give their reward; and God is gracious and merciful
But those who believe in Allah and His messengers, and who do not make a distinction between any one of them, to these Allah will give their wages, for Allah is Forgiving and Merciful
And those who believe in Allah, and His Messengers and do not divide between any of them; to those, We shall surely give them their wages. Allah is the Forgiver, the Most Merciful
And they who believe on God and his Apostles, and make no difference between them these! we will bestow on them their reward at last. God is Gracious, Merciful
And those who have Believed in Allah and His Messengers, and have not made distinction in ranks between any of them, those (are the ones whom), very soon He shall give them their rewards. And Allah is Oft-Forgiving, continuously Merciful
And those who believed in God and His Messengers and they separate and divide not between any of them, those, He will give them their compensation. And God had been Forgiving, Compassionate.
Some people believe in Allah and [all] His messengers. They do not distinguish one above another. We shall give their rewards. Allah is the Most Forgiving, Most Merciful.
As for those who believe in Allah and His Messengers and do not discriminate between any of them, We shall soon give them their due rewards. Allah is Forgiving, Merciful
For those who believe in Allah and His Messengers, and do not differentiate between them, We shall certainly give them their reward. Allah is All-Forgiving, All-Compassionate
And those who believe in Allah and His messengers and make no distinction between any of them, to them He will grant their rewards. And Allah is ever Forgiving, Merciful
And those who believe in Allah and His messengers and do not make a distinction between any of them, those will be given their rewards, and Allah is Protectively Forgiving, Merciful.
And He shall give to those their rewards that believe in Allah and His Messengers and make no distinction between any of them. And Allah is Forgiving, Merciful
But those who believed in Allah and (all) His Messengers and, (in embracing faith,) made no distinction between any of these (Messengers), He will soon pay them their rewards. And Allah is Most Forgiving, Ever-Merciful
And those who believe in God and His messengers and do not make a distinction between any of them, We will give them their rewards. And God is Forgiving, Merciful
And those who believe in God and His messengers and do not make a distinction between any of them, We will give them their recompense. And God is Forgiving, Merciful.
And those who believe in God and His messengers and do not make a distinction between any of them, We will give them their recompense. And God is Forgiving, Merciful.
And those who believed with God and His messengers, and they did not separate/distinguish/differentiate between anyone from them, those (God) will give them their rewards , and God was/is a forgiving, merciful
But as for those who believe in God and His apostles and make no distinction between any of them - unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace
And the ones who have believed in Allah and His Messengers and have made no distinction between any of them, those He will eventually bring them their rewards, and Allah has been Ever-Forgiving, Ever-Merciful
But those who believe in Allah and His messengers and make no distinction between any of them, unto them Allah will give their wages; and Allah was ever Forgiving, Merciful
As for those who believe in God and make no distinction between His Messengers, they will receive His reward. God is All-forgiving and All-merciful
Those who have believed in Allah and His Messengers, and have made no division between any of them, to them He will give their rewards. Allah is Most-Forgiving, Very-Merciful
Those who believe in Allâh and His ‘Messengers’ and make no distinction between any of them, (let them be sure that) Allâh will pay them their reward in full. Allâh is Ever Oft-Forgiving, Most Merciful.
Allah will soon grant the rewards to those who believe in Allah and His messengers, and do not make any distinction between them (the messengers). Allah is the most Forgiving and the most Merciful
Those who place their faith in Allâh and His Messengers, and make no distinction between any of them, Allâh will surely give them their rewards in full. For Allâh is Ever Oft-Forgiving- Most Merciful.
Whereas those who believe in Allah and recognize His Messengers with hearts impressed with the image of religious and spiritual virtues, and do not discriminate one from another, shall be recipients of the grace of Allah Who shall requite them with what is commensurate with their deeds, and Allah has always been Ghafurun, and Rahimun
Those who believe in Allah and His messengers and make no distinction between any of them, will be rewarded. Allah is Forgiving, Most Kind
As for those who believe in Allah and His messengers—accepting all; rejecting none—He will surely give them their rewards. And Allah is All-Forgiving, Most Merciful.
And those who believe in Allah and His messengers and do not make a difference between any of them, He will soon give them their rewards, and Allah is forgiving, merciful.
As for those that believe in God and His apostles and discriminate against none of them, they shall be recompensed by Him. God is ever forgiving and compassionate
As for those who believe in GOD and His messengers, and make no distinction among them, He will grant them their recompense. GOD is Forgiver, Most Merciful.
As for those who believe in God and His Messengers and did not make any distinction between His Messengers, God will grant them their rewards. God is most forgiving and Merciful-to-all.
As for those who believe in God and His Messengers and did not make any distinction between His Messengers, God will grant them their rewards. God is the Most Forgiving, the Mercy Giver.
And those who believed in Allah and His messengers, and did not separate between anyone among them, Those, He will give them their wages. And Allah is ever Forgiver, Merciful.
And those who believe in Allah and His Messengers and make no division between any of them, He will grant them their rewards, and Allah is Forgiving, Merciful.
As for those who believe in God and His messengers and make no distinction between any of them — to them He will give their reward. God is indeed Much- Forgiving, Merciful.
And those who believe in Allah and His Messengers, in word and action, and understand that all Messengers were one in Purpose, We shall soon give them their rewards. Allah is ever Forgiving, Merciful
And those who believe in Allah and His messengers and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful
And those who believe in ALLAH and in all his Messengers and make no distinction between any of them, to such HE will soon give their rewards. And ALLAH is Most Forgiving, Merciful
But those who believe in God and His messengers and make no distinction between any of them—unto them He will give their rewards. God is Forgiving, Merciful
To those who believe in Allah and His messengers and make no distinction between any of them, We shall soon give their (due) rewards: For Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
But those who believe in God and His messengers, and make no distinction between any of them, to them, We will grant their rewards. God is Forgiving and Merciful.
As for those who believe in God and His messengers, and make no distinction between any of them—He will give them their rewards. God is Forgiver and Merciful
For those who believe in God and the Envoys of God, and do not discriminate among the Envoys, their reward is imminent; for God is most forgiving, most merciful.
But they who believe in Allah and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allah Forgiving and Merciful
And those who believe in God and His messengers and do not make a distinction between any one of them, to these soon He will give them their reward; and God is forgiving, compassionate.
To those who believe in God and His apostles and make no distinction between any of the apostles, we shall soon give their (due) rewards: for God is Oft- forgiving, Most Merciful
To those who believe in Allah and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for Allah is Oft-forgiving, Most Merciful
22
The Transgressions of the Jews
یَسۡءَلُكَ أَهۡلُ ٱلۡكِتَـٰبِ أَن تُنَزِّلَ عَلَیۡهِمۡ كِتَـٰبࣰا مِّنَ ٱلسَّمَاۤءِۚ فَقَدۡ سَأَلُوا۟ مُوسَىٰۤ أَكۡبَرَ مِن ذَ ٰلِكَ فَقَالُوۤا۟ أَرِنَا ٱللَّهَ جَهۡرَةࣰ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُوا۟ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَاۤءَتۡهُمُ ٱلۡبَیِّنَـٰتُ فَعَفَوۡنَا عَن ذَ ٰلِكَۚ وَءَاتَیۡنَا مُوسَىٰ سُلۡطَـٰنࣰا مُّبِینࣰا ١٥٣
The People of the Book demand that you [Prophet] make a book physically come down to them from heaven, but they demanded even more than that of Moses when they said, ‘Show us God face to face,’ and were struck by the thunderbolt for their presumption. Even after clear revelations had come down to them, they took the calf as an object of worship, yet We pardoned this, and gave Moses clear authority
The people of the Scripture ask you that you cause to descend upon them a book from heaven. Surely they have asked Moses greater than that, they said: “Show us Allah in public.” So they were struck with a thunderbolt for their wickedness. Then they took (to worship) the calf even after what came to them with clear signs. (Even so) We forgave them and We gave Moses a clear authority.
The people of the Book ask thee to bring down a Book to them from the heaven. But surely they asked Musa a thing greater than that; they said: shew us God manifestly; whencefore the thunderbolt overtook them for their wrong-doing. Then they took a calf after there had come unto them the evidences. Even so We pardoned that, and We gave Musa a manifest authority
The people of the Book demand of you to bring for them a book from heaven. But of Moses they had asked a bigger thing, and demanded: "Show us God face to face." They were struck by lightning then as punishment for their wickedness. Even then they made the calf, when clear signs had reached them. Still We forgave them and gave Moses clear authority
The people of the book (the Jews) want you to bring down “a book from the heavens” for them... In truth, they had asked for something even greater from Moses... They had said, “Show us Allah outright,” and the lightning struck them because of their wrongdoing... After clear proofs came to them, they took to worshiping a calf... We forgave even this and gave Moses an evident power.
The People of the Book will ask you to bring down a Book from heaven to them. They asked Musa for even more than that. They said, ´Let us see Allah with our own eyes.´ So the lightning-bolt struck them down for their wrongdoing. Then they adopted the Calf after the Clear Signs had come to them, but We pardoned them for that and gave Musa clear authority.
The People of the Book ask you to bring down for them a Book from the sky. Certainly they asked Moses for [something] greater than that, for they said, ‘Show us Allah visibly,’ whereat a thunderbolt seized them for their wrongdoing. Then they took up the Calf [for worship], after all the manifest proofs that had come to them. Yet We excused that, and We gave Moses a manifest authority
The People of the Book ask you to cause a Book to be sent down on them from heaven. (O Messenger, let this not shock you, for) they asked an even greater thing than this of Moses, when they said, "Show God to us openly," and the thunderbolt seized them for their wrong-doing. Then they adopted the (golden) calf as deity – and this after the (miracles and other) clear proofs of the truth had come to them. Yet We (accepted their atonement and) pardoned them that; and We granted Moses (the Book and the Criterion, and thereby) a clear proof and authority
The people of the Scripture ask you to bring down upon them a Book from the heaven. They made a (more wicked and) greater demand than that from Moses, when they said, `Show us Allah openly (face to face);' then a destructive punishment overtook them for their wrongdoing. Then they took the calf (for worship) after clear commandments had come to them, but We pardoned (them) even that. And We gave Moses an undisputed authority
The People of the Book will ask thee to bring down upon them a Book from heaven; and they asked Moses for greater than that, for they said, 'Show us God openly.' And the thunderbolt took them for their evildoing. Then they took to themselves the Calf, after the clear signs had come to them; yet We pardoned them that, and We bestowed upon Moses a clear authority
People of the book ask you to cause a book to come down to them from the sky. Indeed, they asked for greater than this from Moses and they said: “Show us God openly.” So, the lightning took them for their wrongdoing. Then they took the calf (for worship) after clear evidences came to them, but We excused them for that, and We gave Moses a clear mandate.
The people of the scripture will ask you to perform a miracle and ask God to send down a divine book from the heaven [as a proof to your claim for prophet hood.] Never mind them as these are the same people who asked Moses for even greater miracle. They said: “Show us God in person.” They [naturally could not stand the presence of the Lord and] were caught by thunder and lightening for their audacity. In spite of all that, they turned into cow worshipping! [This proves that no miracle can change their behavior/ attitude.] Even so I forgave them and blessed Moses with the most amazing miracles
The people of the Book ask you to cause a book to descend to them from heaven. Indeed, they asked Moses for an even greater miracle for they said, “Show us God visibly.” But they were dazed for their presumption, with thunder and lightning. Still they worshipped the calf even after clear signs had come to them. Even then, we forgave them, and gave Moses clear proofs of authority
The People of the Scripture ask yousg to bestow upon them a scripture from heaven. For truly, they had asked Moses for something even greater than that, for they said, “Show us Allah openly.” So the thunderbolt took them on account of their injustice. Then they took the calf for worship after the evident proofs had come to them, yet We pardoned that, and We brought Moses evident authority.
The people of the Book will ask thee to bring down for them a book from heaven; but they asked Moses a greater thing than that, for they said, 'Show us God openly;' but the thunderbolt caught them in their injustice. Then they took the calf, after what had come to them of manifest signs; but we pardoned that, and gave Moses obvious authority
O dear Prophet (Mohammed - peace and blessings be upon him) the People given the Book(s) ask you, to cause a Book to be sent down on them from heaven - so they had asked something even greater from Moosa, for they said, "Show Allah to us, clearly" - so the thunder seized them on account of their sins; then they chose the calf (for worship) after clear signs had come to them, then We forgave this; and We bestowed Moosa with a clear dominance
The people of the scripture ask you that you should cause a book to come upon them from the heaven but they did ask Moses more than that for they said, “Show us Allah openly” Then the thunderbolt seized them because of their wrongdoing. Then they took the calf [for worship] after that the clear signs had come to them and We pardoned that and We gave unto Moses an authority most evident.
They who have received the scriptures will demand of thee, that thou cause a book to descend unto them from heaven: They formerly asked of Moses a greater thing than this; for they said, shew us God visibly. Wherefore a storm of fire from heaven destroyed them, because of their iniquity. Then they took the calf for their God, after that evident proofs of the divine unity had come unto them: But we forgave them that, and gave Moses a manifest power to punish them
The people of the Book will ask you to bring down for them a book from heaven; but they asked Moses a greater thing than that, for they said, "Show us Allah openly;" but the thunderbolt caught them in their injustice. Then they chose the calf,
The People of the Book ask you to bring down upon them a Book from heaven. Of Moses they asked greater than that, they said to him: 'Show us Allah openly. ' And a thunderbolt took them for their evil doing. Then they took to themselves the calf, after the clear proofs had come to them, yet We forgave that and We gave Moses clear authority
The people of the Book will ask of thee to cause a Book to come down unto them out of Heaven. But a greater thing than this did they ask of Moses! for they said, "Shew us God plainly!" and for this their wickedness did the fire-storm lay hold on them. Then took they the calf as the object of their worship, after that our clear tokens had come to them; but we forgave them this, and conferred on Moses undoubted power
Ahl-ul-Kitab (people who possess Al-Kitab) ask you that you cause to descend on them a book (specifically revealed to you) from heaven. So indeed, they asked Musa (for even) greater than that, so they said: “Show us Allah physically,” Then As-Saiqah overtook them because of their transgression. Additionally, they picked up the calf (for worship) after that which came to them as Al-Bayyinat. Then We pardoned (even) that. And We delivered to Musa Sultanan Mobina
The People of the Book ask thee that thou hast sent down to them a Book from heaven. Surely, they had asked Moses for greater than that. Then, they said: Cause us to see God publicly. So a thunderbolt took them for their injustice. Again, they took the calf to themselves after what drew near to them—the clear portents. Even so We pardoned that. And We gave Moses a clear authority.
People of the Book ask you [O Muhammed] to cause a Book to descend from Heaven. They asked Moses for an even greater thing when they said, “Show us Allah unveiled.” They were dazed by thunder and lightning because of their offense. They worshiped the calf even after obvious signs had appeared to them. We forgave them, and We gave Moses evidence of authority.
The People of the Book ask you to bring down for them a book from Heaven. From Moses they demanded an even harder miracle than that. They asked him: "Make us see Allah with our own eyes." As a result of their wickedness, the thunderbolt overtook them. Then they took the calf for worship after receiving clear revelations. After all that, We still pardoned them and gave to Moses clear authority
The People of the Book now ask of you to have a Book come down on them from heaven; indeed they asked of Moses even greater things than this, for they said: ´Make us see Allah with our own eyes´ - whereupon the thunderbolt suddenly smote them for their wickedness. Then they took to worshipping the calf after clear signs had come to them. Still, We forgave them, and conferred a manifest commandment upon Moses
The People of the Book ask thee to bring down to them a Book from heaven; indeed they demanded of Moses a greater thing than that, for they said: Show us Allah manifestly. So destructive punishment overtook them on account of their wrongdoing. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this. And We gave Moses clear authority
The owners of the book demand from you that you should bring down a book on them, from the sky. They had demanded of Musa (something) greater than that, they said, "Show us Allah openly." Therefore due to their injustice, the thunder-bolt took (hold of) them. Then they took the calf ( for worship), after clear signs had come to them, but We pardoned(even) that and We gave Musa clear authority. of Musa (something) greater than that, they said, "Show us Allah openly." Therefore due to their injustice, the thunder-bolt took (hold of) them. Then they took the calf ( for worship), after clear signs had come to them, but We pardoned(even) that and We gave Musa clear authority.
The people of the Book ask you to bring down to them a book from the heaven. They had demanded, of Moses, a greater thing than that! They had said, "Show Allah to us openly." So then the thunderbolt struck them because of their transgression. They then took to the calf, after clear signs had come to them.We pardoned them even that! And We gave Moses a clear proof of authority
(O Beloved!) The People of the Book ask you to bring down to them a Book from heaven (completely inscribed in one go). They asked Musa (Moses) for something even greater than that; they said: ‘Show us Allah visibly (in Person).’ So owing to (their) transgression (i.e., this denigrating demand), a thunderbolt seized them. (They died and were later raised to life by Musa’s [Moses’s] prayer.) Then they adopted the calf (as their god) after the clear signs (pointing to the truth) had reached them. Then We overlooked this (sin) as well, and bestowed upon Musa (Moses) a marked dominance over them
The people of the Scripture ask you to bring down to them a scripture from the heavens. They had asked Moses for even more than that, for they said: "Let us see God plainly!", so the lightning bolt took them for their wickedness. Then they took the calf after the clarity had come to them, and We pardoned them for this; We gave Moses a clear authority
The people of the Book ask you to bring down to them a book from the heaven. They had asked Moses for even more than that, for they said: "Show us God openly!" So the lightning strike took them for their wickedness. Then they took the calf after the clarity had come to them, and We pardoned them for this; We gave Moses a clear authority.
The people of the Book ask you to bring down to them a book from the heaven. They had asked Moses for even more than that, for they said: "Show us God openly!" So the thunderbolt took them for their wickedness. Then they took the calf after the clarity had come to them, and We pardoned them for this; We gave Moses a clear authority.
The Book's people ask/question you, that to descend on them a book from the sky/space, so they had asked Moses greater than that, so they said: "Show us God publicly/openly." So the fire falling from the sky accompanied by thunderous noise punished/took them with their injustice/oppression, then they took the calf from after what came to them (from) the evidences, so We forgave/pardoned on that, and We gave Moses evident proof
THE FOLLOWERS of the Old Testament demand of thee [O Prophet] that thou cause a revelation to be sent down to them from heaven. And an even greater thing than this did they demand of Moses when they said, "Make us see God face to face" - whereupon the thunderbolt of punishment overtook them for this their wickedness. After that, they took to worshipping the [golden] calf - and this after all evidence of the truth had come unto them! None the less, We effaced this [sin of theirs], and vouchsafed unto Moses a clear proof [of the truth]
The population of the Book (Or: Family of the Book, i.e., the Jews and Christians) ask you to (keep) (Moses) bringing down upon them a Book from the heaven; yet they already asked Musa far greater than that; So they said, "Show us Allah openly." Then the stunning (thunderbolt) took them for their injustice. Thereafter they took to themselves the Calf, even after the supreme evidences came to them, yet We were clement (towards them) for that, and We brought M?s'a an evident all-binding authority
The people of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even) after that) they chose the calf (for worship) after clear proofs (of Allah's Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority
(Muhammad), the People of the Book ask you to make a Book descend to them from the heavens. However, they had asked Moses for things much harder to do than this, by saying, "Show us God in person." Thunder and lightning struck them because of their unjust demands. Despite all the evidence that had come to them, they started to worship the calf, but We forgave them for their sins and gave Moses clear authority
The People of the Book ask you to bring down upon them a Book from the heavens, (which is not strange,) as they had asked Musa something greater than that when they said, .Make us see Allah openly. So, the thunderbolt took them for the wrong they did. Later, they took to themselves the calf, even after the clear signs had come to them. Then, We forgave them, and gave Musa an open authority
The ‘People of the Scripture’, (the ‘Jews’ & the ‘Christians’), ask you to bring down a book upon them from the heavens. Indeed, they asked ‘Moses’ for even greater than that. They said: “Show us Allâh in person". Thus, a thunderbolt seized them in consequence of their wrongdoing. Then they took up the calf (for worship) after the full knowledge of the Truth had come to them. Yet, We pardoned all this; and We gave ‘Moses’ an apparent authority.
The people of the book demand that you cause a book to descend from the heavens in their presence. They had made even greater (and more unreasonable) demands from Musa. They said, "Let us see Allah plainly (with our own eyes)." Because of their wickedness, a lightning thunder-bolt struck them down. Later, even after clear proofs had come to them, they took the calf as their god. Yet, We forgave that (transgression). We gave Musa, a manifest mandate
The People of the Book ask you to bring down a book upon them from the heavens. Indeed, they asked Moses for even greater than that. They said: ‘Show us Allâh in person’. So a thunderbolt seized them for their iniquitous deeds. Then they took the Calf for worship after having received the Full knowledge of Truth. Yet, We pardoned all this. And We gave Moses a Decisive Argument.
And insolently do Ahl al-Kitab (the Jews) ask you O Muhammad for a Book that you would cause to descend upon them from heaven! But greater was their irreverence to Mussa (Moses) whom they asked to show them Allah personally so that they perceive Him by sight. There and then did heaven thunder against them and the fearful echoes thundered in their ears in consequence of their blasphemy against Allah. And worse was the reverence and veneration they paid to the calf which they worshipped and adored besides Allah. And this odd disposition, strangely ran in their heads after they had received enough signs to guide them out of want of spiritual and intellectual sight into illumination and enlightenment Yet We pardoned them and remitted the penalty of their serious offence and We conferred on Mussa delegated power and made him stand manifest of authority
The People of The Book ask you for a book to be sent down to them from Heaven. They asked Musa for something even more outrageous than that: “Show us Allah with the naked eye,” so a thunderbolt struck them for their rudeness. Then they adopted the golden calf as an idol, after clear signs had come to them; nevertheless, We pardoned them for that. We gave Musa clear authority
The People of the Book demand that you ˹O Prophet˺ bring down for them a revelation in writing from heaven. They demanded what is even greater than this from Moses, saying, “Make Allah visible to us!” So a thunderbolt struck them for their wrongdoing. Then they took the calf for worship after receiving clear signs. Still We forgave them for that ˹after their repentance˺ and gave Moses compelling proof.
The people of the Book ask you that a book be sent down from the sky for them, and they asked even greater things of Musa (Moses) before and said "show us Allah openly", then the lightning struck them because of their wrongdoing, then they took the calf after clear signs had come to them, then we forgave that and gave Musa (Moses) clear authority.
The People of the Book ask you to bring down for them a book from heaven. Of Moses they demanded a harder thing than that; they said to him: ‘Show us God openly.‘ And for their wrongdoing the thunderbolt smote them. Then they took up the calf after clear signs had been revealed to them; yet We pardoned them that, and bestowed on Moses clear authority
The people of the scripture challenge you to bring down to them a book from the sky! They have asked Moses for more than that, saying, "Show us GOD, physically." Consequently, the lightning struck them, as a consequence of their audacity. Additionally, they worshiped the calf, after all the miracles they had seen. Yet, we pardoned all this. We supported Moses with profound miracles.
The People of the Book demand that you [Prophet] make a Book physically come down to them from heaven. They demanded even more than this from Moses when they said, "Let us see God face to face," and were then struck by a thunderbolt of punishment for their presumption. Even after clear revelations had come down to them, they started worshipping the calf. We pardoned this and gave Moses clear authority
The People of the Book demand that you [Prophet] make a Book physically come down to them from heaven. They demanded even more than this from Moses when they said, “Let us see God face to face,” and were then struck by a thunderbolt of punishment for their presumption. Even after clear revelations had come down to them, they started worshipping the calf. We pardoned this and gave Moses clear authority
The book's people ask you to send down upon them a book from the sky. So, already, they had asked Moses for bigger than that. So, they said, “Show us Allah plainly.” So, the thunderbolt took them by their oppression. Then they took the calf (for worship), after the proof had come to them. So, We pardoned about that, and We gave Moses an obvious Sultan.
The People of the Book will ask you to bring down for them a Book from heaven; and indeed they asked Moses for greater than that, for they said: 'Show us Allah vividly '. So the lightning seized them on account of their injustice. Then they took the Calf (for a god) after the clear signs had come to them; Yet We pardoned that; and We gave Moses a clear authority.
The people of earlier revelations ask you to have a book sent down to them from heaven. They asked Moses for something even greater than that, when they said: “Make us see God with our own eyesâ€. The thunderbolt smote them for this their wrongdoing. After that, they took to worshipping the calf, even after clear evidence of the truth had come to them. Yet We pardoned them that, and We gave Moses clear authority.
(O Prophet) People of the Scripture ask you to bring a published book from the sky. They made a greater demand to Moses when they said, "Show us Allah face to face". And their psyche was such that when a bolt of lightning struck around them, they fell in fear (2:55). They had displaced the true belief with falsehood. After that, they chose the calf for worship although they had seen the Manifest Truth. Yet, We pardoned them and gave Moses evident authority (as a blessing for their guidance)
The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority
The people of the Book ask thee to bring down upon them a Book from heaven. They asked Moses a greater thing than this. They said, `Show us ALLAH openly.' Thereupon a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but WE pardoned even that. And WE gave Moses a manifest authority
The People of the Book ask thee to bring a book down upon them from Heaven; indeed, they asked a greater thing of Moses, for they said, “Show us God openly,” whereupon the thunderbolt seized them for their wrongdoing. Then they took up the calf, even after clear proofs had come to them. Yet, We pardoned this and We gave Moses a manifest authority
The People of the Book ask you to make a book to come down to them from heaven: Indeed, they asked Musa (Moses) for an even greater (miracle), because they said: "Show us Allah in public," but they were overpowered by what they had asked for, with thunder and lightning because of their wrongdoing. Then they worshipped the calf even after clear proofs had come to them; (Even) then We forgave them; And We gave Musa (Moses) clear proofs of authority
The People of the Scripture demand that you send down upon them a book from the heavens. They demanded even more of Moses, saying, “Show us God visibly.” A thunderbolt struck them for their audacity. Then, they worshiped the calf even after clear signs had come to them. Still, We forgave them. Furthermore, We granted Moses evident authority.
The People of the Scripture challenge you to bring down to them a book from the sky. They had asked Moses for something even greater. They said, 'Show us God plainly.' The thunderbolt struck them for their wickedness. Then they took the calf for worship, even after the clear proofs had come to them. Yet We pardoned that, and We gave Moses a clear authority
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The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority
The people of the Book will ask you to bring down to them a book from heaven; but indeed, they asked Moses greater than that, and they said, 'Show us God plainly;' So the thunderbolt caught them in their injustice. Then they took the calf, after the clear proofs came to them; then We pardoned that and We gave Moses clear authority.
The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us God in public," but they were dazed for their presumption, with thunder and lightnin g. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority
The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority
وَرَفَعۡنَا فَوۡقَهُمُ ٱلطُّورَ بِمِیثَـٰقِهِمۡ وَقُلۡنَا لَهُمُ ٱدۡخُلُوا۟ ٱلۡبَابَ سُجَّدࣰا وَقُلۡنَا لَهُمۡ لَا تَعۡدُوا۟ فِی ٱلسَّبۡتِ وَأَخَذۡنَا مِنۡهُم مِّیثَـٰقًا غَلِیظࣰا ١٥٤
We made the mountain tower high above them at their pledge; We said to them, ‘Enter the gate humbly,’ and, ‘Do not break the Sabbath,’ and took a solemn pledge from them
And We raised over them the mount (Tur) for their covenant, and We said to them: “Enter the gate prostrating with humility.” We also said to them: “You don’t violate (by doing worldly works in the) Sabbath (Saturday)." And We took from them a firm covenant.
And We raised the Mount over them for their bond. And We said unto them: enter the portal prostrating yourselves. And We said unto them: transgress not in the matter of the Sabbath and We took from them a firm bond
We exalted them on the Mount, and they gave a solemn pledge, and We said to them: "Enter the gates submissively," and told them: "Do not break the Sabbath," and took a solemn pledge from them
We raised Mount Sinai over them so they keep their covenant, and told them, “Enter the gate in prostration.” And We said, “Do not transgress the Sabbath” and took from them a solemn covenant.
We lifted up the Mount above their heads in accordance with the covenant they had made, and We said to them, ´Enter the gate prostrating,´ and We said to them, ´Do not break the Sabbath,´ and We made a binding covenant with them.
And We raised the Mount above them for the sake of their covenant, and We said to them, ‘Enter the gate prostrating’ and We said to them, ‘Do not violate the Sabbath,’ and We took from them a solemn covenant
(Moreover) We raised the Mount to tower above them to secure their promise (to hold firmly to the Book), and (on another occasion when We guided them to a town) We commanded them, "Go into it through its gate prostrating (humbly in utmost submission to God)"; and again We once commanded them, "Do not exceed the bounds with respect to the Sabbath," and We took from them a most solemn pledge
And We raised the Mount above them while taking their covenant (at the foot of the Mount), and We said to them, `Enter the gate (of the town) submissively,' and We said to them, `Do not violate the (law of) Sabbath.' And We took from them a solemn covenant
And We raised above them the Mount, taking compact with them; and We said to them, 'Enter in at the gate, prostrating'; and We said to them, 'Transgress not the Sabbath'; and We took from them a solemn compact
And We put the mountain above them because of their commitment and We told them: “Enter the gate humbly.” And We told them: “Do not violate the Sabbath.” And we took a firm commitment from them.
I raised the Mount Sinai over them and took the most serious covenant from them [to follow the orders of God. But when ] I asked them to enter the city [of Jerusalem and purify it from the disbelievers, they said: “Moses, you and your God go conquer the city and then we will enter in!] I also asked them to take off on Saturdays and rest [but they disobeyed this commandment too.]
And for their covenant, We raised over them the Mountain, and We said, “Enter the gate with humility.” And We told them, “Do not transgress in the matter of the Sabbath.” And We took from them a solemn covenant
And We raised Mount Tûr above them in accordance with their pledge, and We said to them, “Enter the gate prostrating,” and We said to them, “Do not transgress the Sabbath”, and We took from them a solid pledge.
And we held over them the mountain at their compact, and said to them, 'Enter ye the door adoring;' and we said to them, 'Transgress not on the Sabbath day,' and we took from them a rigid compact
We then raised the mount (Sinai) above them to take a covenant from them and decreed them that, “Enter the gate while prostrating” and decreed them that, “Do not cross the limits of the Sabbath,” and We took from them a firm covenant
And We raised over them the mountain by virtue of their covenant and We said unto them, “Enter the door prostrate” and We told them, “Do not transgress the Sabbath” and We took from them a solemn covenant.
And we lifted the mountain of Sinai over them, when we exacted from them their covenant; and said unto them, enter the gate of the city worshipping. We also said unto them, transgress not on the sabbath day. And we received from them a firm covenant, that they would observe these things
And We held over them the mountain (Sinai) for their covenant, and said to them, "Enter you the door prostrate (in humility, worship or adoration);" and We said to them, "Transgress not on the Sabbath day", and We took from them a fir
And We raised the Mount above them, and took covenant with them, and We said: 'Enter in at the gate, prostrating', and We said to them, 'Do not transgress the Sabbath', and We took from them a solemn covenant
And we uplifted the mountain over them when we made a covenant with them, and we said to them, "Enter the gate adoring:"and we said to them, "Transgress not on the Sabbath," and we received from them a strict covenant
And We slided over them (a rock of) the mount as an evidence of their covenant and (on another occasion) We said to them: “Enter the gate in humility.” And (on another occasion) We said to them: “Transgress not in (the matter of) As-sabt." And We had taken from them a firm covenant
And We exalted the mount above them for their solemn promise. And We said to them: Enter the door as ones who prostrate themselves. And We said to them: Disregard not the Sabbath! And We took from them an earnest solemn promise
We raised the mountain [Mount Sinai] above them in witness of their covenant. We said to them, “Enter the gate with humility.” We commanded them, “Do not sin concerning the Sabbath. We made a solemn covenant with them.
We lifted the mount of Tur over them and took the covenant from them that they will obey Our commandments. On another occasion We commanded them to enter the gates prostrating in humility. Yet on another occasion We commanded them not to transgress in the matter of the Sabbath and took a solemn commitment from them.
and We raised the Mount high above them and took from them a covenant (to obey the commandment), and ordered them: ´Enter the gate in the state of prostration.´ And We said to them: ´Do not violate the law of the Sabbath´, and took from them a firm covenant
And We raised the mountain above them at their covenant. And We said to them: Enter the door making obeisance. And We said to them: Violate not the Sabbath; and We took from them a firm covenant
And We raised the Mount Toor above them for their pledge and We said to them, "Enter the gate prostrating," and We (further) said to them, "Do not exceed the limits in (the matter of) the Sabbath," and thus We took from them a firm pledge.
And We raised over them the mountain to enforce their covenant, and We asked them to prostrate while entering the gate, and We forbade to them transgression in the matter of the Sabbath, and We took from them a covenant with harsh terms
And (when the Jews again rejected the injunctions contained in the Torah,) We raised (and suspended Mount) Tur over them in order to take a (firm) promise from them. And We commanded them: ‘Enter the gate (of this city—the Ailia gate) prostrate (in gratitude),’ and We (also) said to them: ‘Do not also violate the Sabbath (prohibition of fishing on Saturday), and We took from them a reiterated and firm promise.
And We raised the mount above them for the covenant they took, and We said to them: "Enter the gate while prostrating," and We said to them: "Do not transgress the Sabbath," and We took from them a solemn covenant
And We raised the mount above them by the covenant they took, and We said to them: "Enter the passageway by crouching." And We said to them: "Do not transgress the Sabbath;" and We took from them a solemn covenant.
And We raised the mount above them by the covenant they took, and We said to them: "Enter the passageway by crouching." And We said to them: "Do not transgress the Sabbath;" and We took from them a solemn covenant.
And We raised above them the Mountain with their promise/covenant, and We said to them: "Enter the door/entrance prostrating". And We said to them: "Do not transgress/violate in the Saturday/Sabbath". And We took from them a strong promise/covenant
raising Mount Sinai high above them in witness of their solemn pledge. And We said unto them, “Enter the gate humbly”; and We told them, "Do not break the Sabbath-law"; and We accepted from them a most solemn pledge
And We raised above them the Tur, (Mount) (taking) compact with them. And We said to them, "Enter in at the gate, constantly prostrating." And We said to them, "Do not be aggressors on the Sabbath, " (Mount) and We took from them a solemn compact
And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and We bode them: Transgress not the Sabbath! and We took from them a firm covenant
We raised Mount (Sinai) above them because of Our solemn promise to them. Also, We told them to prostrate themselves when entering the gate (of the holy house) and not to commit transgression on the Sabbath. We made a solemn covenant with them
We raised the (Mount of) Tur high over them for binding them to the pledge, and We said to them, .Do not transgress in (the matter of) the Sabbath. We took from them a firm pledge
We raised over them the ‘Mount (Sinai)’ at their covenant. We said unto them: “Enter prostrating at the gate." We said unto them: “Do not violate the ‘Sabbath’.” We took from them a solemn covenant.
At that time We made a covenant with them. We caused Mount ´Toor´ to protrude and hang over them. We said to them, "Go through the gate (in humility, bowing down) in prostration." We said to them, "Do not exceed (or side step) the limits of the Sabbath-laws." We took a sacred (inviolable) covenant from them
We raised the Mount (Sinai) high above them (to warn them against) their covenant. We said to them: ‘Enter the gate humbly’. We also warned them: ‘Do not violate the Sabbath’. And We took from them a solemn covenant.
And We stabilized the Mount above them when it shook with such fits of awe for the profound reverence dutiful to Allah as We made a covenant with them, and We said to them: “Make entry into this town AL-Quds (Jerusalem) but humble yourselves and bow your knees to Me as you go through the gate." And We said to them: "Do not break the Sabbath We set apart for rest and worship," and We entered with them into a paramount covenant and they, with a strong oath, expressed their obligation and solemn promise to bind themselves by it
whilst taking their contract with the mountain towering above them, We said, “Prostrate as you enter the gate,” and We told them not to violate the sanctity of the Sabbath, taking a solemn pledge from them
We raised the Mount over them ˹as a warning˺ for ˹breaking˺ their covenant and said, “Enter the gate ˹of Jerusalem˺ with humility.” We also warned them, “Do not break the Sabbath,” and took from them a firm covenant.
And we raised the mountain above them for their agreement and said to them: "Enter the gate submissively", and we said to them: "Do not violate the Sabbath", and we took a binding agreement from them.
We raised the Mount above them when We made a covenant with them, and said to them: ‘Enter the gates in bowing down.‘ And We said to them: ‘Do not break the Sabbath.‘ We took from them a solemn covenant
And we raised Mount Sinai above them, as we took their covenant. And we said to them, "Enter the gate humbly." And we said to them, "Do not desecrate the Sabbath." Indeed, we took from them a solemn covenant.
to raise the mountain above them in witness of their solemn pledge. We said to them, "Enter the gate humbly," and, "Do not break the Sabbath law." We accepted from them a solemn pledge.
to raise the mountain above them in witness of their solemn pledge. We said to them, “Enter the gate humbly,” and, “Do not break the Sabbath law.” We accepted from them a solemn pledge.
And We raised Al-Tur (the Mount) above them with their charter, and We said to them, “Enter the door in prostration”, and We said to them, “Do not transgress on the Sabbath”, and We took from them a coarse charter.
And We raised the (Sinai) Mount above them at (the taking of) their covenant and We said to them: ' Enter the door prostrating ', and We said to them: ' Do not transgress the Sabbath! ' and We took from them a firm covenant
We raised Mount Sinai high above them in witness of their solemn pledge. And We said to them: “Enter the gate, prostrating yourselvesâ€; and We also told them: “Do not break the Sabbath-lawâ€; and We received from them a most solemn pledge.
Then We made a Covenant with them at the raised Mount Sinai as a witness. We said to them, "Enter the gate of the town humbly (2:63)." And We said to them, "Do not violate the Sabbath." Indeed We had made with them a Solemn Covenant
And We lifted the mountain (Sainai) over them at (the li taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant
And WE raised high above them the Mount while making a covenant with them, and WE said to them, `Enter the gate submissively,' and WE said to them, `Transgress not in the matter of the Sabbath.' And WE took from them a firm covenant
And We raised the Mount over them, at [the making of] their covenant, and We said to them, “Enter the gate, prostrating,” and We said to them, “Do not transgress the Sabbath.” And We made with them a solemn covenant
And for their holy promise We raised over them (the towering height) of Mount (Sinai); And (on another occasion), We said: "Enter the gate prostrating (bowing) with humility ;" And (once again) We commanded them: "Do not transgress in the matter of the Sabbath." And We took from them a truly holy promise
We held the mountain over them as a testament to their covenant, and We commanded them, “Enter the gate humbly.” We also commanded: “Violate not the Sabbath”, and We took a solemn pledge from them.
And We raised the Mount above them in accordance with their covenant, and We said to them, 'Enter the gate humbly', and We said to them, 'Do not violate the Sabbath', and We received from them a solemn pledge
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And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant
And We held over them the mountain at their covenant, and We said to them, 'Enter the gate prostrating;' and We said to them, 'Do not transgress in the Sabbath,' and We took from them a strong covenant.
And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we too k from them a solemn covenant
And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant
فَبِمَا نَقۡضِهِم مِّیثَـٰقَهُمۡ وَكُفۡرِهِم بِءَایَـٰتِ ٱللَّهِ وَقَتۡلِهِمُ ٱلۡأَنۢبِیَاۤءَ بِغَیۡرِ حَقࣲّ وَقَوۡلِهِمۡ قُلُوبُنَا غُلۡفُۢۚ بَلۡ طَبَعَ ٱللَّهُ عَلَیۡهَا بِكُفۡرِهِمۡ فَلَا یُؤۡمِنُونَ إِلَّا قَلِیلࣰا ١٥٥
And so for breaking their pledge, for rejecting God’s revelations, for unjustly killing their prophets, for saying ‘Our minds are closed’- No! God has sealed them in their disbelief, so they believe only a little
(Even then) they broke the covenant, rejected the Verses of Allah, and killed the prophets unjustly. They say: "Our hearts are wrapped (don’t understand what the Messengers say).” But Allah has set a seal upon them (hearts) due to their disbelief. So they don’t believe but a few.
Accursed are they then for their breach of the bond and their rejecting the commandments of Allah and their slaying the prophets without justification, and their saying: our hearts are uncircumcised. Aye! Allah hath set a seal upon them for their infidelity, wherefore they believe not but a little
So (they were punished) for breaking the covenant and disbelieving the signs of God, and for killing the prophets unjustly, and saying: "Our hearts are enfolded in covers," (though) in fact God had sealed them because of their unbelief; so they do not believe except a few
We recompensed them for breaking their covenant, denying the existence of Allah in His signs (the manifestations of His Names), killing the Nabis against the will of the Truth and for saying “Our hearts are sealed” (our consciousness is cocooned). Indeed, We locked their understanding because of their denial! Except for a few of them, they will not believe!
Because of the fact that they broke their covenant, and rejected Allah´s Signs, and killed the Prophets without any right to do so and said, ´Our hearts are uncircumcised,´ Allah has stamped them with kufr, so they do not have iman except for very few.
Then because of their breaking their covenant, their defiance of Allah’s signs, their killing of the prophets unjustly and for their saying, ‘Our hearts are uncircumcised.’ Rather Allah has set a seal on them for their unfaith, so they do not have faith except a few
And so because of their breaking their pledge, and their intentional ignoring of God’s signs (in the universe and in themselves) and their rejection of His Revelations, and their killing certain Prophets against all right, and their saying, "Our hearts have become callous (no longer having any ability to believe)." No! Rather, God has set a seal on their hearts because of their persistent unbelief, so that, with the exception of few, scarcely do they believe
Then because of their breaking their covenant and their denial of the Messages of Allah and their antagonising the Prophets without a just cause and their saying, `Our hearts are uncircumcised (and so cannot hear).' Nay, (the truth however is) Allah has set a seal upon their hearts because of their disbelief so that they believe but a little
So, for their breaking the compact, and disbelieving in the signs of God, and slaying the Prophets without right, and for their saying, 'Our hearts are uncircumcised' -- nay, but God sealed them for their unbelief, so they believe not, except a few -
So (they earned God's anger) because of breaking their commitment and their disbelief in God’s signs and their killing of the prophets unjustly and their saying: “Our hearts are covered.” No, but God has set a seal upon them (their hearts) because of their disbelief, therefore they do not believe except a few (or a little).
They broke their covenant, killed the Prophets of God [who had done nothing but stand for the justice] and said that: “Our hearts are sealed [and cannot respond to the Lord’s appeals.]” Only a few of them are true believers
But they broke their covenant, and they rejected the signs of God. And they slew the messengers in defiance of right. And they said, “Our hearts are the wrappings.” No, God has set a seal on their hearts for their blasphemy, and little is it they believe
But for their violation of their pledge, and their denial of Allah’s signs, and their unjustified killing of the prophets, and their saying, “Our hearts are wrapped,”… Rather, Allah put a seal upon them on account of their denial, so they do not believe, except for a few.
But for that they broke their compact, and for their misbelief in God's signs, and for their killing the prophets undeservedly, and for their saying, 'Our hearts are uncircumcised,' - nay, God hath stamped on them their misbelief, so that they cannot believe except a few,
So Allah cursed them because of their constantly breaking their covenant - and they disbelieved in the signs of Allah, and they used to wrongfully martyr the Prophets, and because they said, "Our hearts are covered"; in fact Allah has set a seal upon their hearts due to their disbelief, so that they do not accept faith, except a few
Due to their violation of their covenant and their disbelieving in the signs of Allah and their killing of the prophets without any right and their saying that ”Our hearts are filled to brim. Nay! Allah has put a seal on it because of their disbelief so they will not believe except for a little
Therefore for that they have made void their covenant, and have not believed in the signs of God, and have slain the prophets unjustly, and have said, our hearts are uncircumcised; -- but God hath sealed them up, because of their unbelief; therefore they shall not believe, except a few of them:
But then because they broke their covenant, and for their disbelief in Allah´s revelations, and for their killing the prophets undeservedly, and for their saying in defiance, "Our heart are uncircumcised, (Our heart are sufficient wrappings or
So, for their breaking of the covenant, and disbelieving the verses of Allah, and killing their Prophets without right and for saying, 'Our hearts are covered' no, but Allah has sealed them for their disbelief, so, except for a few, they do not believe
So, for that they have broken their covenant, and have rejected the signs of God, and have put the prophets to death unjustly, saying the while, "Our hearts are uncircumcised," - Nay, but God hath sealed them up for their unbelief, so that but few believe
So, because 'of their undoing their’ covenant and their rejection of the Ayaat (Verses) of Allah and their (act of doing character) assassinations of the Prophets without (any) basis and their utterance: “Our hearts are wrapped” — nay, Allah has put up a seal over these (hearts) due to their disbelief, so they develop not Faith except very little
for their breaking their solemn promise and their ingratitude for the signs of God and their killing the Prophets without right and their saying: Our hearts are encased. Nay! God set a seal on them for their ingratitude—so they believe not but a few—
They broke their covenant. They rejected the signs of Allah. They unjustly killed the messengers. They said, “Our hearts are sealed.” Nonsense! Allah has sealed their hearts because of their blasphemy. Only a few believe.
After all this, they still broke their covenant, rejected the Revelation of Allah, killed the Prophets unjustly. Yet they say: "Our hearts are in secure wrappings which have preserved Allah’s Word; we need no more." Nay! It is Allah who has sealed their hearts on account of their disbelief. They have no faith except a little
(They have incurred Allah´s wrath) for their breaking the covenant, and their rejection of the signs of Allah, and for slaying Prophets without right, and for saying: ´Our hearts are wrapped up in covers´ -even though in fact Allah has sealed their hearts because of their unbelief, so that they scarcely believ
Then for their breaking their covenant and their disbelief in the messages of Allah and their killing the prophets wrongfully and their saying, Our hearts are covered; nay, Allah has sealed them owing to their disbelief, so they believe not but a little
(We punished them) due to their breaking their pledge and their not believing in the signs of Allah and their killing the prophets without having the right to do so and their saying, "Our hearts are coverings," No, Allah has set a seal upon them due to their infidelity, therefore they do not believe except a few (of them).
Because of their breaking of their covenant, their suppression of Allah's Verses/signs, their killing of Prophets unjustly and their saying that their minds are closed. Nay! Allah has put a seal on them, on account of their suppression of the Truth. So they believe but little
So (they were afflicted with punishments) because of their breaking the promise, rejecting the Revelations of Allah, killing the Prophets unjustly (and also owing to) their saying: ‘Our hearts are (wrapped) in covers.’ (Nay, that was not the truth;) the fact is that Allah has sealed their hearts due to their disbelief, so, except for a few, they will not accept faith
So, for the breaking of their covenant, and their rejection of God's signs, and their killing of the prophets without justice, and their saying: "Our hearts are layered over." Indeed, God has stamped upon their hearts because of their rejection; they do not believe, except for a few
So, for the breaking of their covenant, and their rejection of the revelations of God, and their killing of the prophets without right, and their saying: "Our hearts are shielded." Indeed, God has stamped upon their hearts because of their rejection; they do not believe, except for a few.
So, for the breaking of their covenant, and their rejection of the revelations of God, and their killing of the prophets without right, and their saying: "Our hearts are shielded." Indeed, God has stamped upon their hearts because of their rejection; they do not believe, except for a few.
So with what their breaking/breaching (of) their promise/covenant, and their disbelief with God's signs/verses/evidences, and their killing (of) the prophets, without right , and their saying: "Our hearts/minds (are) covered/uncomprehending." But God stamped/covered/closed/sealed on it, with their disbelief, so they do not believe except a few
And so, [We punished them] for the breaking of their pledge, and their refusal to acknowledge God's messages, and their slaying of prophets against all right, and their boast, "Our hearts are already full of knowledge"- nay, but God has sealed their hearts in result of their denial of the truth, and [now] they believe in but few things -
So, for their breaking of their compact, and their disbelieving in the signs of Allah, and their killing of the Prophesiers (i.e. prophets) untruthfully and their saying, "Our hearts are encased." No indeed, (but) Allah has stamped upon them for their disbelief; so they do not believe except a few
Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few
However, because of their disbelief, disregard of their covenant, denial of God's revelations, murdering the Prophets without reason, and their saying that their hearts were covered, We sealed up their hearts. Only a few of them believe
So, (they met their fate) for breaking their pledge, and for their disbelief in the verses of Allah, and for their slaying of the prophets unjustly, and for their saying, .Our hearts are sealed. - rather, Allah has set a seal over them for their disbelief, so they do not believe but a littl
However, (the wrath of Allâh abides upon them) because of their breaking the covenant, of their disbelief in the (Holy) ‘Verses of Allâh’, of killing the ‘Prophets’ unjustly and of saying: “Our hearts are enveloped in ignorance." Nay, Allâh has sealed their hearts because of their disbelief and so they are not willing to profess a belief (in the Unity& Oneness of Allâh) but a few of them.
(We punished them) because of their breach of the sacred covenant, and their rejection of the signs of Allah; (We punished them because of) the wrongful slaying of the prophets by them, and their (boastful) statements, "Our hearts are (safe and) sheathed (against your sermons)." Rather, because of their disbelief, Allah stamped a seal on their hearts. Little is what they believe
(Allâh has deprived them of His blessing) because of their breaking of their covenant, for their persistent denial of the Revelations of Allâh, for unjustly killing the prophets and for saying: ‘Our hearts are enveloped‘. In fact, Allâh has set a seal on their hearts for their persistent and purposeful denial of the Truth, and for their little Faith.
Yet, set to their discredit were such crimes that brought them within the measure of Allah's wrath
What about their breaking the contract, their denial of Allah’s signs, their unlawful killing of the prophets, and their saying, “Our minds are locked”?ac Indeed! Allah has sealed their hearts and minds because of their disbelief, so that none but a few of them believe
˹They were condemned˺ for breaking their covenant, rejecting Allah’s signs, killing the prophets unjustly, and for saying, “Our hearts are unreceptive!”—it is Allah Who has sealed their hearts for their disbelief, so they do not believe except for a few—
And because they fell short on their agreement and rejected the signs of Allah and killed the prophets without right and said: "Our hearts are protected", but Allah sealed them due to their rejection, so they do not believe but little.
But they broke their covenant, denied God‘s revelations, and killed the prophets unjustly. They said: ‘Our hearts are sealed.‘ It was God who sealed their hearts, on account of their unbelief. They have no faith, except a few
(They incurred condemnation) for violating their covenant, rejecting GOD's revelations, killing the prophets unjustly, and for saying, "Our minds are made up!" In fact, GOD is the One who sealed their minds, due to their disbelief, and this is why they fail to believe, except rarely.
[We punished them] for breaking their pledge, for their refusal to acknowledge God's messages, for unjustly killing their prophets, and for saying, "Our hearts are sealed." No, God has sealed their hearts as a result of their unbelief, and [now] they only believe in a few things,
[We punished them] for breaking their pledge, for their refusal to acknowledge God’s messages, for unjustly killing their prophets, and for saying, “Our hearts are sealed.” No, God has sealed their hearts as a result of their unbelief, and [now] they only believe in a few things,
So, for their breach of their charter, and their infidelity with Allah’s verses, and their killing the prophets without right, and their saying, “Our cores were enwrapped.” Nay, but Allah has imprinted upon it with their infidelity, so they are not believing, except for a few.
So, for their breaking their covenant and their disbelief in the Signs of Allah and their slaying the prophets wrongfully and their saying: ' Our hearts are covered ', nay! but Allah sealed them for their disbelief, so they do not believe save a few.
And so, [We punished them] for the breaking of their pledge, their disbelief in God's revelations, their killing of prophets against all right, and for their boast, “Our hearts are closed.†Indeed God sealed their hearts on account of their disbelief. As a result they have no faith except for a few of them.
They incurred condemnation for breaking their Covenant, rejecting Allah's Revelations, and killing the Prophets wrongfully. And for saying, "Our hearts are wrapped up; we have made up our minds." Nay, Allah's Law sets the seal on their hearts because of their persistent denial. They lost their faculties of reasoning. So they do not see the Truth, except a few
Therefore, for their breaking their covenant and their disbelief in the communications of Allah and their killing the prophets wrongfully and their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief, so they shall not believe except a few
So, for their breaking the covenant, and their denial of the Signs of ALLAH, and their seeking to slay the Prophets unjustly, and their saying: `Our hearts are wrapped up in covers,' - nay, but ALLAH has sealed them because of their disbelief, so they believe not but little
Then for their breaking of their covenant, and their disbelieving in the signs of God, and their slaying of the prophets without right, and their saying, “Our hearts are uncircumcised,”—Nay! Rather, God has set a seal upon them for their disbelief, so they believe not, save a few
(They have earned displeasure of Allah): Because they broke their holy promise; And they rejected the Signs of Allah; And they killed the prophets in defiance of the right; And they said, "Our hearts are the covers (which preserve Allah’s Word; We need no more);" — No! Allah has set the seal on their hearts for their blasphemy, and it is little that they believe—
Yet, they broke their pledge, denied God’s revelations, unjustly killed the prophets, and said, “Our hearts are sealed.” God sealed them due to their disbelief, so they believe only a little.
But for their violation of their covenant, and their denial of God's revelations, and their killing of the prophets unjustly, and their saying, 'Our minds are closed.' In fact, God has sealed them for their disbelief, so they do not believe, except for a few
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And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few
Then for that they broke their covenant, and for their disbelief in God's signs, and for their killing the prophets without right, and for their saying, 'Our hearts are uncircumcised,' nay, God has stamped on them their disbelief, So that they believe not, except a few,
(They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of God; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve God's Word; We ne ed no more)";- Nay, God hath set the seal on their hearts for their blasphemy, and little is it they believe;
(They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah's Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;
وَبِكُفۡرِهِمۡ وَقَوۡلِهِمۡ عَلَىٰ مَرۡیَمَ بُهۡتَـٰنًا عَظِیمࣰا ١٥٦
and because they disbelieved and uttered a terrible slander against Mary
And they (went so far) in their disbelief that they uttered against Mary a mighty slander.
And for their blasphemy and for their speaking against Maryam a mighty calumny
And because they denied and spoke dreadful calumnies of Mary
For denying the reality and uttering a great slander against Mary!
And on account of their kufr, and their utterance of a monstrous slander against Maryam,
And for their faithlessness, and their uttering a monstrous calumny against Mary
And because of their (persistence in) unbelief and speaking against Mary a tremendous calumny
And (The Lord has done this) because of their denying (Jesus) and because of their uttering a great calumny against Mary
and for their unbelief, and their uttering against Mary a mighty calumny
And for their disbelief and their saying a great false accusation against Mary,
They turned their back to the faith and accused Mary of having committed a great sin
And they rejected faith when they uttered against Mary a serious false charge
And on account of their denial and their saying against Mary a great slander,
and for their misbelief, and for their saying about Mary a mighty calumny
And because they disbelieved and slandered Maryam with a tremendous accusation
and because of their disbelief and their saying against Mary a calumny most awful.
And for that they have not believed on Jesus, and have spoken against Mary a grievous calumny
And because of their disbelief, and because of their utterance of a mighty calumny against Mary
Also for their disbelief and their saying about Mary a great calumny
And for their unbelief, - and for their having spoken against Mary a grievous calumny,
and due to their disbelief and their utterance against Maryam (amounting to) a monstrous false charge
and for their ingratitude and their saying against Mary serious, false charges to harm her reputation
They rejected faith when they uttered against Mary a serious false charge.
They went in their unbelief to such an extent that they uttered terrible slander against Mary
and for their going so far in unbelief as uttering against Mary a mighty calumny
And for their disbelief and for their uttering against Mary a grievous calumny
And (We punished them) due to their infidelity, and due to the great false charge on Maryam in their speech,
And because of their suppression of the Truth and their having uttered against Mary a grave calumny
And (moreover) due to their rejection of faith and uttering against Maryam (Mary) a grave calumny
And for their rejection and them saying about Mary a great falsehood
And for their rejection and their saying about Mary a great falsehood.
And for their rejection and their saying about Mary a great falsehood.
And with their disbelief, and their saying on Mary great falsehood/slander
and for their refusal to acknowledge the truth, and the awesome calumny which they utter against Mary
And for their disbelief and their speaking against Maryam (Mary) a tremendous all-malicious (calumny)
And because of their disbelief and of their speaking against Mary a tremendous calumny
Their hearts were also sealed because of their lack of faith, their gravely slanderous accusation against Mary
- and for their disbelief and for what they said against Maryam as a grim imputation
(The wrath of Allâh abides in them) for their refusal to admit the Truth of the Oneness of Allâh, and for the hideous calumny which they utter against ‘Mary’,
(We punished them) because of their rejection (of the messenger Jesus), and their atrocious utterances of slander against Mary
(Likewise Allâh has deprived them of His blessing) for their persistent and purposeful denial of the Truth, and for the hideous calumny which they utter against Mary,
Also, their infidelity and their slanderous discourse against Maryam - Blessed Virgin Mary- ( B.V.M.)
and because of their denial, and their spreading a terrible slander against Maryam
and for their denial and outrageous accusation against Mary,
And because they rejected (the truth) and uttered against Maryam (Mary) a serious slander.
They denied the Truth and uttered a monstrous falsehood against Mary
(They are condemned) for disbelieving and uttering about Mary a gross lie.
and because they denied the truth and uttered a terrible slander against Mary,
and because they denied the truth and uttered a terrible slander against Mary,
And, for their infidelity, and their saying against Mary, a great false accusation.
And because of their disbelief and their speaking against Mary a grievous calumny.
And for their disbelief and the monstrous calumny they utter against Mary,
And for their disbelief to the extent that they brought a terrible charge against Mary
And for their unbelief and for their having uttered against Marium a grievous calumny
And for their disbelief and for their uttering against Mary a grievous calumny
and for their disbelief, and their uttering against Mary a tremendous calumny
And because they rejected Faith; And they talked against Maryam (Mary) a seriously false charge
They disbelieved and slandered Mary with a tremendous slander.
And for their faithlessness, and their saying against Mary a monstrous slander
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And [We cursed them] for their disbelief and their saying against Mary a great slander
And for their disbelief, and for their saying against Mary a great slander,
That they rejected Faith; that they uttered against Mary a grave false charge
That they rejected Faith; that they uttered against Mary a grave false charge
وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِیحَ عِیسَى ٱبۡنَ مَرۡیَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمۡۚ وَإِنَّ ٱلَّذِینَ ٱخۡتَلَفُوا۟ فِیهِ لَفِی شَكࣲّ مِّنۡهُۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّۚ وَمَا قَتَلُوهُ یَقِینَۢا ١٥٧
and said, ‘We have killed the Messiah, Jesus, son of Mary, the Messenger of God.’ (They did not kill him, nor did they crucify him, though it was made to appear like that to them; those that disagreed about him are full of doubt, with no knowledge to follow, only supposition: they certainly did not kill him
And they say that: “We have killed Messiah Jesus, son of Mary, Messenger of Allah.” Neither did they kill him, nor did they crucify him, but (it was made) to resemble for them. Surely those who differed in it (they were) in doubt about it. They did not have any knowledge about it except following the guess and surely they did not kill him (Jesus).
And for their saying: verily We have slain the Messiah 'Isa son of Maryam, an apostle of Allah, whereas they slew him not, nor they crucified him but it was made dubious unto them. And verily those who differ therein are in doubt thereof, they have no knowledge thereof; they but follow an opinion; and surely they slew him not
And for saying: "We killed the Christ, Jesus, son of Mary, who was an apostle of God;" but they neither killed nor crucified him, though it so appeared to them. Those who disagree in the matter are only lost in doubt. They have no knowledge about it other than conjecture, for surely they did not kill him
And for saying, “We killed the Rasul of Allah, Jesus, the son of Mary”... In truth, they neither killed nor crucified him, but it was made to appear to them so (the crucified one). Those who argue about this are in doubt of it; they have no certain knowledge about it, they only talk with assumptions. What is certain is that Jesus was definitely not killed!
and their saying, ´We killed the Messiah, ´Isa son of Maryam, Messenger of Allah.´ They did not kill him and they did not crucify him but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him.
and for their saying, ‘We killed the Messiah, Jesus son of Mary, the apostle of Allah’ —though they did not kill him nor did they crucify him, but so it was made to appear to them. Indeed those who differ concerning him are surely in doubt about him: they do not have any knowledge of that beyond following conjectures, and certainly they did not kill him
And their saying "We killed the Messiah, Jesus son of Mary, the Messenger of God " – whereas they did not kill him, nor did they crucify him, but the matter was made dubious to them. Those who differ about this matter and about Jesus are indeed confused; they have no definite knowledge thereof, following mere conjecture; and they killed him not of a certainty
And because of their (falsely) claiming, `We did kill the Messiah, Jesus, son of Mary, the (false) Messenger of Allah,' whereas they killed him not, nor did they cause his death by crucifixion, but he was made to them to resemble (one crucified to death). Verily, those who differ therein are certainly in (a state of) confusion about it. They have no definite knowledge of the matter but are only following a conjecture. They did not kill him, this much is certain (and thus could not prove the Christ as accursed)
and for their saying, 'We slew the Messiah, Jesus son of Mary, the Messenger of God' -- yet they did not slay him, neither crucified him, only a likeness of that was shown to them. Those who are at variance concerning him surely are in doubt regarding him; they have no knowledge of him, except the following of surmise; and they slew him not of a certainty -- no indeed
and their saying: “We killed Jesus Christ the son of Mary, God’s messenger,” while they did not kill him and did not crucify him but it was so appeared to them, and indeed those who disagree about it are in doubt about it, having no knowledge of it except following speculation, and certainly they did not kill him,
They [proudly] spread a rumor that: “We killed Jesus, son of Mary.” For sure they did neither kill Jesus nor crucify him. Their wishful thinking has created so much confusion in account of the lack of [historical] proof for their saying. Know for sure that they did not kill him
And they said, “We killed Christ Jesus, the son of Mary, the messenger of God. But they did not kill him, nor did they crucify him, but it was only made to appear as such. And those who differ therein are full of doubt, with no knowledge, and only speculation to follow. For certain, they did not kill him
and their saying, “We have surely killed the Messiah, Jesus, son of Mary, the Messenger of Allah.”… In fact, they did not kill him, nor did they crucify him, but it appeared to them as if they had. And indeed, those who differed over him are in doubt about it. They have no knowledge of it—just following assumptions. And certainly, they did not kill him.
and for their saying, 'Verily, we have killed the Messiah, Jesus the son of Mary, the apostle of God'.... but they did not kill him, and they did not crucify him, but a similitude was made for them. And verily, those who differ about him are in doubt concerning him; they have no knowledge concerning him, but only follow an opinion. They did not kill him, for sure
And because they said, "We have killed the Messiah, Eisa the son of Maryam, the Messenger of Allah"; they did not slay him nor did they crucify him, but a look-alike was created for them; and those who disagree concerning it are in doubt about it; they know nothing of it, except the following of assumptions; and without doubt, they did not kill him
and because of their saying that, “We indeed killed the Messiah Jesus son of Mary, Messenger of Allah” They did not kill him nor did they crucify him but his likeness was caused to appear to them and truly those who disagree about him are surely in incredulity about it. There is no knowledge for them about it except following the conjecture and they did not kill him for certain.
and have said, verily we have slain Christ Jesus the son of Mary, the apostle of God; yet they slew him not, neither crucified him, but he was represented by one in his likeness; and verily they who disagreed concerning him, were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion. They did not really kill him
And because of their boastful saying, "Verily, we have killed the Messiah, Jesus, the son of Mary, the Messenger of Allah," - but they killed him not, nor did they crucify him, but it was obscured for them (or it appeared so to them). And veril
and for their saying, 'We killed the Messiah, Jesus the son of Mary, the Messenger (and Prophet) of Allah. ' They did not kill him, nor did they crucify him, but to them, he (the crucified) had been given the look (of Prophet Jesus). Those who differ concerning him (Prophet Jesus) are surely in doubt regarding him, they have no knowledge of him, except the following of supposition, and (it is) a certainty they did not kill him
And for their saying, "Verily we have slain the Messiah, Jesus the son of Mary, an Apostle of God." Yet they slew him not, and they crucified him not, but they had only his likeness. And they who differed about him were in doubt concerning him: No sure knowledge had they about him, but followed only an opinion, and they did not really slay him
and their statement (in boast): 'we killed Al-Maseeh, Iesa, Ibn-e-Maryam (Messiah, Jesus, son of Mary) Rasulullah (Messenger of Allah)!' And they killed him not and they crucified him not. And rather it remained an incident of doubt for them. And surely, the people who differed therein (are) definitely in doubt thereof. There is not (available) to them, about it any thing from knowledge except an adherence to conjecture. And they did not kill him. (It is) certain
and for their saying: We killed the Messiah, Jesus son of Mary, the Messenger of God. And they killed him not, nor they crucified him. Rather, a likeness to him of another was shown to them. And, truly, those who were at variance in it are in uncertainty about it. There is no knowledge with them about it but they are pursuing an opinion. And they for certain killed him not.
They also said that they killed Jesus the Messiah, son of Mary, Allah’s messenger. But they did not kill him or crucify him, although such was made apparent to them. Those who differ about this are full of doubts about it with no authentic knowledge, but only conjecture to follow. For certain, they did not kill him!
They even say: "We have killed the Messiah, Jesus, son of Mary, the Messenger of Allah." Whereas in fact, neither did they kill him nor did they crucify him but they thought they did because the matter was made dubious for them. Those who differ therein are only in doubt. They have no real knowledge, they follow nothing but merely a conjecture, certainly they did not kill him (Jesus)
and their saying: ´We slew the Messiah, Jesus, son of Mary´, the Messenger of Allah - whereas in fact they had neither slain him nor crucified him but the matter was made dubious to them - and those who differed about it too were in a state of doubt! They have no definite knowledge of it, but merely follow conjecture; and they surely slew him not
And for their saying: We have killed the Messiah, Jesus, son of Mary, the messenger of Allah, and they killed him not, nor did they cause his death on the cross, but he was made to appear to them as such. And certainly those who differ therein are in doubt about it. They have no knowledge about it, but only follow a conjecture, and they killed him not for certain
and (due to) their saying, "We killed Messiah, Isa the son of Maryam, messenger of Allah." And they did not kill him nor did they crucify him, but for them, he (the one crucified) was made to resemble (Isa), and those who differ in it are certainly in a doubt about it. They do not have any knowledge of it, they follow nothing but conjecture and they certainly did not kill him.
And their saying that they indeed killed the Messiah Jesus, son of Mary, Messenger of Allah. And they killed him not; nor did they crucify him. But it so appeared to them. And those indeed, who differ therein, are certainly in doubt. They have no knowledge about it, but follow only conjecture. And they killed him not for sure.
And (also) because of their uttering (the boastful claim): ‘We (have) killed Allah’s Messenger, the Messiah, ‘Isa, the son of Maryam (Jesus, the son of Mary),’ whereas they neither killed nor crucified him. But (in truth) someone was made the like (of ‘Isa—Jesus) in their view. But those who disagree about him have surely fallen prey to doubt (concerning) this (murder). They know nothing (what the truth is) except (that they are) following fancy. And they certainly did not murder ‘Isa (Jesus)
And their saying: "We have killed the Messiah Jesus the son of Mary, the messenger of God!" They did not kill him, nor did they crucify him, but it appeared to them as if they had. Those who dispute are in doubt of him, they have no knowledge except to follow conjecture; they did not kill him for a certainty
And their saying: "We have killed the Messiah, Jesus, son of Mary, messenger of God!" And they had not killed him, nor crucified him, but it appeared to them as if they had. And those who dispute are in doubt regarding him, they have no knowledge except to follow conjecture; they did not kill him for a certainty.
And their saying: "We have killed the Messiah, Jesus, son of Mary, messenger of God!" And they had not killed him, nor crucified him, but it appeared to them as if they had. And those who dispute are in doubt regarding him, they have no knowledge except to follow conjecture; they did not kill him for a certainty.
And their saying: "We have killed the Messiah, Jesus, Mary's son, God's messenger, and they have not killed him, and they have not crucified him/placed him on a cross, and but (it) resembled/was vague/was doubtful to them, and that those who disagreed/disputed in (about) him (are) in (E) doubt/suspicion from him, (there is) no knowledge for them with (about) him, except following the assumption , and they have not killed him surely/certainly
and their boast, "Behold, we have slain the Christ Jesus, son of Mary, [who claimed to be] an apostle of God!" However, they did not slay him, and neither did they crucify him, but it only seemed to them [as if it had been] so; and, verily, those who hold conflicting views thereon are indeed confused, having no [real] knowledge thereof, and following mere conjecture. For, of a certainty, they did not slay him
And for their saying, "Surely we killed the Masih, Isa son of Maryam, (The Messiah, Jesus son of Mary) the Messenger of Allah." And in no way did they kill him, and in no way did they crucify him, but a resemblance of him was presented to them (i.e. the matter was made obscure for them through mutual resemblance). And surely the ones who differed about him are indeed in doubt about him. (Or: it, "that") In no way do they have any knowledge about him except the close following of surmise, and in no way did they kill him of a certainty
And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain
and their statement that they murdered Jesus, son of Mary, the Messenger of God, when, in fact, they could not have murdered him or crucified him. They, in fact, murdered someone else by mistake. Even those who disputed (the question of whether or not Jesus was murdered) did not have a shred of evidence. All that they knew about it was mere conjecture. They certainly could not have murdered Jesus
and for their saying, .We have certainly killed the MasiH ‘Isa the son of Maryam, the Messenger of Allah., while in fact they did neither kill him, nor crucify him, but they were deluded by resemblance. Those who disputed in this matter are certainly in doubt about it. They have no knowledge of it, but they follow whims. It is absolutely certain that they did not kill him
And of their saying (in boast): "Verily, we have slain the ‘Messiah’,’ Jesus the son of Mary’, an Apostle of Allâh.” Yet they slew him not, nor crucified him, but they had only his likeness. Indeed, those who differ about this case are in sate of doubt concerning it. They have no certain knowledge thereof, but only their assumptions. They killed him not for sure.
(We punished them because of) their (blatant and boastful) statement, "We killed Jesus, the son of Mary, the Massiah, the messenger of Allah!" But they did not kill him, and they did not crucify him! It just appeared to them to be so! Those who differ are certainly in doubt about that matter. They do not have a definite knowledge. (They have nothing) except their assumptions and conjectures. They definitely did not kill him
And for their saying that they killed the Messiah, Jesus son of Mary, the Apostle of Allâh. And yet they did not kill him and neither did they crucify him, but so it was made to appear to them. Verily, those who differ therein are utterly confused. They have no definite knowledge of it except pursuit of a conjecture.They certainly did not kill him.
And their false allegation that they slew the Messiah, Isa, the son of Maryam, the Messenger of Allah, when in fact they never killed him nor did they crucify him but they thought they did (See introduction). And those who disputed his fate were themselves in a state of uncertainty as to the truth and reality of the incident; their belief was based on empty knowledge and their supposition was formed on grounds admittedly insufficient, for indeed they just did not slay him but the guilt nevertheless resided in the intention
They mockingly say: “We have killed the Messiah, Isa son of Maryam, the Messenger of Allah,” though they didn’t kill him nor crucify him, but it appeared like that to them. Those who differed over the matter are still in doubt about him. They have no knowledge of it except speculation, and they certainly didn’t kill Isa.
and for boasting, “We killed the Messiah, Jesus, son of Mary, the messenger of Allah.” But they neither killed nor crucified him—it was only made to appear so. Even those who argue for this ˹crucifixion˺ are in doubt. They have no knowledge whatsoever—only making assumptions. They certainly did not kill him.
And they said we killed the Messiah ´Isa (Jesus), the son of Maryam (Mary), the messenger of Allah, and they did not kill him and did not crucify him, but it appeared to them as if, and those who argue about him are unsure about it, they have no knowledge about it but only follow assumptions, and they did not kill him for sure.
They declared: ‘We have killed the Christ , Jesus son of Mary, the apostle of God.‘ They did not kill him, nor did they crucify him, but they thought they did.¹ Those that disagreed about him were in doubt concerning him; they knew nothing about him that was not sheer conjecture; they did not slay him for certain
And for claiming that they killed the Messiah, Jesus, son of Mary, the messenger of GOD. In fact, they never killed him, they never crucified him - they were made to think that they did. All factions who are disputing in this matter are full of doubt concerning this issue. They possess no knowledge; they only conjecture. For certain, they never killed him.
and said, "We have killed the Messiah Jesus, son of Mary, the Messenger of God." However, they did not kill him, nor did they crucify him, though it was made to appear as if it had been so. Those who disagree are confused, having no [real] knowledge to follow, only supposition. They certainly did not kill him.
and said, “We have killed the Messiah Jesus, son of Mary, the Messenger of God.” However, they did not kill him, nor did they crucify him, though it was made to appear as if it had been so. Those who disagree are confused, having no [real] knowledge to follow, only guesswork. They certainly did not kill him.
And their saying, “We surely have killed the Messiah, Jesus, Mary's son, Allah’s messenger.” And they did not kill him, nor did they crucify him, but it resembled, for them. And those who differ about him are in suspicion of it. They have no knowledge of it, except following the assumptions. And they did not kill him, certainly.
And because of their saying (in boast) : ' Verily we slew Messiah, Jesus, son of Mary, Allah's Messenger; ' but they did not slay him nor did they crucify him, but it appeared to them (a likeness of that) ; and indeed those who differ therein are only in doubt about it, they have no knowledge respecting it, but only follow a conjecture, and, certainly, they did not slay him
and their boast: “We have killed the Christ Jesus, son of Mary, God's Messenger.†They did not kill him, and neither did they crucify him, but it only seemed to them [as if it had been] so. Those who hold conflicting views about him are indeed confused, having no real knowledge about it, and following mere conjecture. For, of a certainty, they did not kill him.
And for claiming, "We killed the Messiah Jesus son of Mary, Allah's Messenger." They never killed him and never crucified him. But it appeared so to them and the matter remained dubious to them. Those who hold conflicting views on this issue are indeed confused. They have no real knowledge but they are following mere conjecture. Very certainly, they never killed him
And their saying: Surely we have killed the Messiah, Isa son of Marium, the messenger of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure
And for their saying, `We did slay the Messiah, Jesus, son of Mary, the Messenger of ALLAH;' whereas they slew him not, nor did they bring about his death upon the cross, but he was made to appear to them like one crucified; and those who differ therein are certainly in a state of doubt about it; they have no certain knowledge thereof, but only pursue a conjecture; and they did not arrive at a certainty concerning it
and for their saying, “We slew the Messiah, Jesus son of Mary, the messenger of God”—though they did not slay him; nor did they crucify him, but it appeared so unto them. Those who differ concerning him are in doubt thereof. They have no knowledge of it, but follow only conjecture; they slew him not for certain
And because they said (in boast): "We killed the Messiah, Isa (Christ, Jesus) the son of Maryam (Mary), the messenger of Allah;" — But they did not kill him, nor crucified him, but so it was made to appear to them, and those who differ in this (matter) are full of doubts, with no (certain) knowledge; They follow nothing but idle talk, for sure they did not kill him:—
And they declared, “We killed the Messiah, Jesus, son of Mary, the Messenger of God.” Yet, in reality, they neither killed nor crucified him—but it was made to appear to them so. Those who argue this are full of doubts, lacking any definitive knowledge, and relying solely on conjecture. Certainly, they didn’t kill him.
And for their saying, 'We have killed the Messiah, Jesus, the son of Mary, the Messenger of God.' In fact, they did not kill him, nor did they crucify him, but it appeared to them as if they did. Indeed, those who differ about him are in doubt about it. They have no knowledge of it, except the following of assumptions. Certainly, they did not kill him
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And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah ." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain
And for their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of God.' And they did not kill him, and they did not crucify him, but a similitude was made for them. And indeed, those who disagreed concerning him are surely in doubt of it; they have no knowledge of it, except the following of conjecture. And they did not kill him, for sure.
That they said (in boast), "We killed Christ Jesus the son of Mary, the Apostle of God";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) know ledge, but only conjecture to follow, for of a surety they killed him not:
That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:
بَل رَّفَعَهُ ٱللَّهُ إِلَیۡهِۚ وَكَانَ ٱللَّهُ عَزِیزًا حَكِیمࣰا ١٥٨
God raised him up to Himself. God is almighty and wise
Allah raised him (Jesus) up (with body and soul) to Himself (in the heavens). Allah is All-Powerful, All-Wise.
But Allah raised him unto Himself; and Allah is ever Mighty, Wise
But God raised him up (in position) and closer to Himself; and God is all-mighty and all-wise
On the contrary, Allah raised him to Himself! Allah is the Aziz, the Hakim.
Allah raised him up to Himself. Allah is Almighty, All-Wise.
Rather Allah raised him up toward Himself, and Allah is all-mighty, all-wise
But God raised him to Himself. God is All-Glorious with irresistible might, All-Wise
Rather Allah exalted him with all honour to His presence. And Allah is All-Mighty, All-Wise
God raised him up to Him; God is All-mighty, All-wise
but rather God lifted him up to Him. God is powerful and wise.
Indeed not. God raised Jesus unto Him and God is Most Powerful [and can do such a thing] and the Most Wise [in doing so.]
No, God raised him up to Himself, and God is Exalted in Power, the Wise
Rather, Allah raised him up to Himself, for Allah has always been Almighty, All-Wise.
nay, God raised him up unto Himself; for God is mighty and wise
In fact Allah raised him towards Himself; and Allah is Almighty, Wise
Nay! Allah raised him unto Himself and Allah indeed is All-mighty All-wise.
but God took him up unto Himself: And God is mighty and wise
Nay, Allah raised him up unto Himself; for Allah is ever Mighty and Wise
Rather, Allah raised him up to Him. Allah is Almighty, the Wise
but God took him up to Himself. And God is Mighty, Wise
Nay ! Allah raised him (in his physical body) towards Him, [after He Himself gave him death (see 3/55; 4/157, 158 5/17, 117, 118 19/33, 34 21/8, 34, 35; 33/40)]. And Allah is All-Powerful, All-Wise [and protected Iesa’s body from lynching, desecration, or exhumation (see 3/55) at the hands of the disbelievers]
Nay! God exalted him to Himself. And God had been Almighty, Wise.
Rather, Allah raised him to Himself. Allah is Victorious, Perfectly Wise.
Nay! The fact is that Allah took him up to Himself. Allah is Mighty, Wise
but Allah raised him to Himself. Allah is All-Mighty, All-Wise
Nay, Allah exalted him in His presence. And Allah is ever Mighty, Wise
No ! Allah raised him towards Himself and Allah is Mighty, Wise.
Nay! Allah took him up to Himself. And Allah is Omnipotent, Wise
In fact, Allah lifted him up towards Himself (in heaven) and Allah is Almighty, Most Wise
For God raised him to Himself; and God is Noble, Wise
Instead, God had raised him to Himself; and God is Noble, Wise.
Instead, God had raised him to Himself; and God is Noble, Wise.
But God rose him (Jesus) to Him, and God was/is glorious/mighty , wise/judicious
nay, God exalted him unto Himself - and God is indeed almighty, wise
No indeed, Allah raised him up to Him; and Allah has been Ever-Mighty, Ever-Wise
But Allah took him up unto Himself. Allah was ever Mighty, Wise
God raised him up to Himself. God is Majestic and All-wise
but Allah lifted him towards Himself. Allah is All-Mighty, All-Wise
Nay, Allâh has raised him to Himself. Allâh is Ever All-Powerful, All-Wise.
The fact is, Allah raised him (towards Himself) and Allah is the most Powerful, the Wisest
In fact, Allâh has raised him to Himself. And Allâh is Ever All-Powerful- All-Wise.
But Allah had taken him up to His August presence, and Allah has always been Azizun (almighty) and Hakimun
In fact, Allah raised him to Himself. Allah is Almighty, Wise
Rather, Allah raised him up to Himself. And Allah is Almighty, All-Wise.
But Allah raised him to Himself, and Allah is mighty, wise.
Rather God lifted him up to Himself; God is Almighty and wise
Instead, GOD raised him to Him; GOD is Almighty, Most Wise.
Rather, God raised him up to Himself. God is Almighty and Wise.
Rather, God raised him up to Himself. God is Revered and Wise.
Nay, but Allah raised him up to Himself. And Allah is ever Mighty, Wise.
But Allah took him up unto Himself; and Allah is the Mighty, the Wise.
No! God raised him up to Himself. God is indeed Almighty, Wise.
Nay, Allah exalted him unto Himself. (They had plotted thinking that crucifixion was a death of dishonor. But Allah raised him in honor). Allah is Almighty, Wise
Nay! Allah took him up to Himself; and Allah is Mighty, Wise
On the contrary, ALLAH exalted him to Himself. And ALLAH is Mighty, Wise
But God raised him up unto Himself, and God is Mighty, Wise
But! Allah raised him up to Himself, and Allah is Exalted in Power, All Wise—
Rather, God raised him up to Himself. God is Mighty and Wise.
Rather, God raised him up to Himself. God is Mighty and Wise
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Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise
Nay, God raised him up unto Himself; and God is mighty, wise.
Nay, God raised him up unto Himself; and God is Exalted in Power, Wise;
Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;
وَإِن مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ إِلَّا لَیُؤۡمِنَنَّ بِهِۦ قَبۡلَ مَوۡتِهِۦۖ وَیَوۡمَ ٱلۡقِیَـٰمَةِ یَكُونُ عَلَیۡهِمۡ شَهِیدࣰا ١٥٩
There is not one of the People of the Book who will not believe in [Jesus] before his death, and on the Day of Resurrection he will be a witness against them.
There is none of the people of the Scripture who will believe in this fact before their death. On the Day of Resurrection, he (Jesus) will be a witness against them.
And there is none among the people of the Book but shall surely believe in him before his death, and on the Day of Judgement he shall be a witness against them
There is not one among the people of the Book who will not believe in it before his death; and he will be a witness over them on the Day of Resurrection
And there is no one who complied with the knowledge of the reality (in the past) who did not believe in him (his teachings) at the moment of death! He will be a witness against them during the Doomsday period.
There is not one of the People of the Book who will not believe in him before he dies; and on the Day of Rising he will be a witness against them.
There is none among the People of the Book but will surely believe in him before his death; and on the Day of Resurrection he will be a witness against them
Yet there is none of the People of the Book but will, before the moment of his death, (grasp the truth about Jesus and) believe in him (though that belief will be of no benefit to them then); and on the Day of Resurrection he will be a witness against them
And there is none of the people of the Scripture (- the Jews and the Christians) but most certainly will believe in this (incident, that Jesus died on the cross) before his (actual) death, (while as a matter of fact they have no sure knowledge about Jesus dying on the cross). And on the Day of Resurrection he (- Jesus) will be a witness against them
There is not one of the People of the Book but will assuredly believe in him before his death, and on the Resurrection Day he will be a witness against them
And one is not among people of the book unless he believes in it/him before his death, and on the Resurrection Day he (Jesus) is a witness against them.
It is an obligation of all those who believe in the Scripture, to believe in the prophet hood of Jesus before their deaths. Otherwise, Jesus will testify against them on the Day of Judgment
And there are none of the people of the Book, but must believe in him before his death, and on the Day of Accountability, he will be a witness against them
Surely, there is none from the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them.
And there shall not be one of the people of the Book but shall believe in him before his death; and on the day of judgment he shall be a witness against them
There is not one of the People given the Book(s), who will not believe in him (Eisa ) before his Eisa's death; and on the Day of Resurrection he will be a witness against them
And there is none among the people of the book except that he surely will believe in him before his death. And on the day of the resurrection, he will be a witness over them.
And there shall not be one of those who have received the scriptures, who shall not believe in him, before his death; and on the day of resurrection he shall be a witness against them
And there shall not be one of the People of the Book but must believe in him before his death; and on the Day of Judgment he shall be a witness against them
There is not one of the People of the Book but will surely believe in him (Prophet Jesus) before his death, and on the Day of Resurrection he will be a witness against them
There shall not be one of the people of the Book but shall believe in Him before his death, and in the day of resurrection, He will be a witness against them
And (one is) not (to be regarded as) from among Ahl-ul-Kitab unless (and until) he surely Believes in (and accepts) this (Book) prior to his (own) death; and on the Day of Resurrection (This Book) will act as a witness (to judge them for their deeds)
Yet there is none among the People of the Book but will, surely, believe in Jesus before his death. And on the Day of Resurrection he will be a witness against them.
Not one of the people of the Book is exempt from believing in him before his death. On the Day of Judgment, he will be a witness against them.
There is none of the People of the Book but will believe in this fact before his death; and on the Day of Resurrection Jesus will bear witness against them
There are none among the People of the Book but will believe in him before his death, and he will be a witness against them on the Day of Resurrection
And there is none of the People of the Book but will believe in this before his death; and on the day of Resurrection he will be a witness against them
And there is not a single person from among the owners of the book but he will definitely believe in him before his death, and on the day of resurrection he will be a witness on them.
And if there be any, of the people of the Book, who wouldn't believe in this before his/her death, he (Jesus) shall be a witness against all such persons, on the Day of Resurrection
And, (shortly before the Last Hour at the time of the Messiah’s descent,) there will not be any (individual or sect) of the People of the Book, but will (rightly) believe in ‘Isa (Jesus) before his death; and ‘Isa (Jesus) will bear witness to them on the Day of Resurrection
And from the people of the Scripture are few who would have believed in him before his death, and on the Day of Resurrection he will be witness against them
And from the people of the Book are those who refused to believe in him before his death, and on the Day of Resurrection he will be witness against them.
And from the people of the Book are those who refused to believe in him before his death, and on the Day of Resurrection he will be witness against them.
And that from The Book's people, except to believe (E) with him (Jesus) before his (the individual's) death, and (on) the Resurrection Day, he (Jesus) will be on them a witness/testifier
Yet there is not one of the followers of earlier revelation who does not, at the moment of his death, grasp the truth about Jesus; and on the Day of Resurrection he [himself] shall bear witness to the truth against them
And decidedly there is not one of the population of the Book (Or: Family of the Book, i.e., the Jews and Christians) but will indeed definitely believe in him before his death, and on the Day of the Resurrection he will be a witness against them
There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them
There will be no one among the People of the Book who will not believe (a belief of no value) in him (Jesus) before their deaths. On the Day of Judgment, (Jesus) will testify against them
No one will remain from among the People of the Book but will certainly believe in him before he dies, and on the Day of Doom, he shall be a witness against them
There is none of the ‘People of the Scripture’, but he will definitely believe in him (-’Christ’-) before his death. And on the ‘Day of Resurrection’, he, (-’Jesus Christ’-) will be a witness against them.
In (the throes of) death, every single one of the people of the book would certainly (come to know, and would) believe in Jesus. On the Day of Judgment, he (Jesus) will be a witness against them
(After the return of Jesus), there is not one of the People of the Book but will believe in Jesus before his death. And on Day of Resurrection, he will bear witness against them.
And there is no one, among Ahl al-Kitab but shall realize the truth of his - Isa's - mission at his descent to earth before his death - pining regrets and vain repentance - (The favoured view). And in Day of Judgment shall he - Isa - be a witness against them
There is no one from the People of The Book who will not believe in the Messiah before his death,ad and on the Day of Judgement he will be a witness against them
Every one of the People of the Book will definitely believe in him before his death. And on the Day of Judgment Jesus will be a witness against them.
And there is none amongst the people of the Book who will not believe in him before his death, and on the day of resurrection he will be a witness against them.
There is none among the People of the Book but will believe in him before his death; and on the Day of Resurrection he will bear witness against them
Everyone among the people of the scripture was required to believe in him before his death. On the Day of Resurrection, he will be a witness against them.
Yet there is none among the People of the Book but will believe in him [Jesus] before his death. And on the Resurrection Day he [Jesus] will be a witness over them.
Yet there is none among the People of the Book but will believe in him [Jesus] before his death, and on Resurrection Day, he [Jesus] will be a witness over them.
And surely, among the book's people, except will believe in him before his death, and on The Resurrection Day he will be a witness upon them.
And there is not any one of the People of the Book but surely believes in him (Jesus) before his death, and on the Day of Resurrection, he (a.s.) will be a witness over them
There is not one of the people of earlier revelations but will, at the moment of his death, believe in him, and on the Day of Resurrection he will bear witness to the truth against them.
Everyone among the People of the Book must believe before dying, in the truth just stated. Jesus will be a witness against them on the Day of Resurrection (that he was neither crucified nor raised to the heavens. God is not confined to the Heavens)
And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them
And there is none among the People of the Book but will continue to believe in it before his death; and on the Day of Resurrection, he (Jesus) shall be a witness against them
There is not one of the People of the Book, but will surely believe in him before his death, and on the Day of Resurrection he will be a witness against them
And there is nobody from the People of the Book, but must believe in him (Christ), before his (Christ’s) death; And on the Day of Judgment he (Christ, himself) will be a witness against them—
There are none of the People of the Scripture but must believe in him before his death, and on the Day of Resurrection, he will bear witness against them.
There is none from the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them
Not available
And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness
And there shall not be one of the people of the Book but shall surely believe in him before his death; and on the Day of Resurrection he shall be a witness against them.
And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;
And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;
فَبِظُلۡمࣲ مِّنَ ٱلَّذِینَ هَادُوا۟ حَرَّمۡنَا عَلَیۡهِمۡ طَیِّبَـٰتٍ أُحِلَّتۡ لَهُمۡ وَبِصَدِّهِمۡ عَن سَبِیلِ ٱللَّهِ كَثِیرࣰا ١٦٠
For the wrongdoings done by the Jews, We forbade them certain good things that had been permitted to them before: for having frequently debarred others from God’s path
Due to the wrong-doing of those who call themselves Jews, and for their hindering many people from the way of Allah; We made unlawful to them certain foods (which had been) lawful for them,
Wherefore because of the wrongdoing on the part of those who are Judaised We forbade unto them the clean things that had been allowed unto them, and also because of their keeping away many from Allah's way
Because of the wickedness of some among the Jews, and because they obstructed people from the way of God, We forbade them many things which were lawful for them
We made many lawful bounties unlawful for them (the Jews), because of their wrongdoing and for preventing others from realizing their essential reality!
Because of wrongdoing on the part of the Jews, We made haram for them some good things which had previously been halal for them; and because of their obstructing many people from the Way of Allah,
Due to the wrongdoing of the Jews, We prohibited them certain good things that were permitted to them[earlier], and for their barring many [people] from the way of Allah
So, because of the wrong committed by the Jews We made unlawful for them many pure, wholesome things which had (hitherto) been lawful for them, and because of their barring many from God’s way
Then (by way of punishing them) on account of the transgression of those who judaised, We made unlawful to them certain of the good and pure things which had been allowed to them before, and that too on account of their causing hindrances to many (people, and their own staying away) from Allah's way
And for the evildoing of those of Jewry, We have forbidden them certain good things that were permitted to them, and for their barring from God's way many
So, because of wrongdoings of the Jews, We forbade them some of the good things that were lawful for them, and for their holding back many (people) from God's way,
Due to the wrongdoings of [those who chose to call themselves] the “Jews” and their persistence in deviation from the straight path, I made some lawful things unlawful for them [and this probably by their own hands, when they dared to change the words of God in the Scriptures and insert what suited them the best.]
And for the iniquity of those who were Jews, We made impermissible for them certain good and wholesome things which had been permissible for them. With this, they hindered many from God's way
So on account of the injustice on the part of the ones who have Judaized We forbade them good things that used to be lawful for them, and on account of barring a lot from the way of Allah,
And for the injustice of those who are Jews have we forbidden them good things which we had made lawful for them, and for their obstructing so much the way of God
So due to the great injustices committed by the Jews, We forbade them some of the good things which were earlier lawful for them, and because they prevented many people from Allah’s way
Because of wrongdoing from those who adhered to Judaism, We made unlawful over them many good things which had been made lawful for them and because of their hindering from the way of Allah a lot.
Because of the iniquity of those who judaize, we have forbidden them good things, which had been formerly allowed them; and because they shut out many from the way of God
And because of the iniquity (or injustice) of the Jews, We have forbidden them the good things which We had made lawful for them, and for their much obstructing the way of Allah
And for the harmdoing of those of Jewry, We have forbidden them the good things that were permitted to them, and also for their barring many from the way of Allah
For the wickedness of certain Jews, and because they turn many from the way of God, we have forbidden them goodly viands which had been before allowed them
And because of the transgression of those who Haadoo (became Jews and adhered to their sectarian literature), We (through these man-made books) made unlawful to them palatable items which were made lawful to them (in Allah’s Al-Kitab), and (also) for their hindering many from Allah’s Way
So for the injustice of those who became Jews, We forbade them what was good that was permitted to them and for their barring many from the way of God
Because of the disobedience of the Jews, We made some good things unlawful for them. These things had previously been lawful for them [before the Torah]. They [the wayward Jews] hindered many others from Allah’s way.
Because of the iniquity of those who call themselves Jews, their hindering of many people from the way of Allah
Thus, We forbade them many clean things which had earlier been made lawful for them, for the wrong-doing of those who became Jews, for their barring many from the way of Allah
So for the iniquity of the Jews, We forbade them the good things which had been made lawful for them, and for their hindering many (people) from Allah’s way
Because of the injustice of the Jews, We made unlawful on them the good (things of their liking) which were lawful for them (earlier) and because of their turning away many (people) from the way of Allah,
And because of the transgression of the Jews and their hindering of many from Allah's Path, We prohibited to them certain good things which had been made lawful for them
Then on account of injustice on the part of the Jews, We made unlawful for them (many) pure provisions that had been made lawful for them (before), and (also) for the reason that they hindered (people) at a large scale from the path of Allah
Because of the wickedness from those who are Jews, We made forbidden to them the good things that were lawful to them; and for their deterring many from the path of God
Because of the wickedness from among those who are Jewish, We made unlawful to them the good things that were lawful to them; and for their deterring many from the path of God.
Because of wickedness from among those who are Jewish, We made forbidden to them the good things that were always permissible to them; and for their deterring many from the path of God.
So with injustice from those who (were) guided/Jews, We forbade/prohibited on them goodnesses (that) were (previously) permitted for them, and with their much prevention/obstruction from God's way/path
So, then, for the wickedness committed by those who followed the Jewish faith did We deny unto them certain of the good things of life which [aforetime] had been allowed to them; and [We did this] for their having so often turned away from the path of God
So, for the injustice (on the part) of (the ones) who have Judaized, We have prohibited them good things that were lawful to them, and for their barring from the way of Allah many (people)
Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way
We made unlawful for the Jews certain pure things which had been lawful for them before, because of the injustice which they had committed, their obstructing many people from the way of God
So, because of the transgression of those who became Jews, We prohibited for them good things which were made lawful for them earlier and for their preventing (people), very often, from the way of Allah
And for the iniquity of the ‘Jews’, We have forbidden them (to eat) certain foods, which had been formally lawful to them, and their deterring many people from the path of Allâh,
Thus, for those who became Jews We forbade _ (as a punishment) for their wickedness _ the wholesome things that We had (earlier) made lawful for them. (This is so) because (so often) they turned away _ (and turned so many away) _ from the path of Allah
And because of the iniquity of those who are Jews, We have forbidden them certain good things that were lawful for them, and because of their barring many people from the path of Allâh,
And in consequence of their iniquities and wrongful actions, We denied them some good and wholesome victuals which were lawful to them aforetime, not to mention their frequent standing in the way to pervert Allah's spirit of truth from guiding people into all truth
Because of the wrongdoing of the Jews, We prohibited some of the wholesome things that were lawful for them, and they stopped many people from following the way of Allah
We forbade the Jews certain foods that had been lawful to them for their wrongdoing, and for hindering many from the Way of Allah,
And because of the wrongdoing of the Jews we made unlawful for them good provision which was made lawful for them, and because of their frequent diverting from of the way of Allah.
Because of their iniquity, We forbade those who followed the Jewish Faith wholesome things which were formerly allowed them; because time after time they have debarred many from the path of God
Due to their transgressions, we prohibited for the Jews good foods that used to be lawful for them; also for consistently repelling from the path of GOD.
Due to the wrongdoings done by the Jews, We denied them certain good things that had been permitted to them previously; and [We did this] because they frequently turned away from God;
Due to the wrongdoings done by the Jews, We denied them certain good things that had been permitted to them previously; and [We did this] because they frequently turned away from God;
So, with the Jews’ oppression, We forbade upon them good things that were permitted (Halal) for them; and with their hindering Allah's pathway a lot [people].
And for the injustice from those of the Jews We did forbid them those good things which had been made lawful for them (before) , and for their much hindering (people) from the path of Allah
So, then, for the wrongdoing of the Jews did We forbid them some of the good things of life which had been formerly allowed to them; and, indeed for their turning away often from God's path,
Due to the transgressions of the Jews We had forbidden them good things that were before allowed to them, and because of their consistent hindering from the Way of Allah
Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way
So, because of the transgression of the Jews, WE forbade them pure things which had been allowed to them, and also because of their hindering many men from ALLAH's way
And for the wrongdoing among those who are Jews, We forbade them certain good things that had been made lawful unto them, and for their turning many from the way of God
For the injustice of the Jews, We made unlawful for them certain good and wholesome (foods) which had been lawful for them (earlier)— (And) because they hindered many from Allah’s Way—
For the wrongdoings of the Jews and their frequent straying from God’s path, We prohibited them from certain good things that were previously allowed.
Due to wrongdoing on the part of the Jews, We forbade them good things that used to be lawful for them; and for deterring many from God's path
Not available
For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people]
And for the wrongdoing of those who became Jews We have forbidden them good things which had been lawful for them, and for their hindering many from the way of God,
For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from God's Way;
For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from Allah's Way;
وَأَخۡذِهِمُ ٱلرِّبَوٰا۟ وَقَدۡ نُهُوا۟ عَنۡهُ وَأَكۡلِهِمۡ أَمۡوَ ٰلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِینَ مِنۡهُمۡ عَذَابًا أَلِیمࣰا ١٦١
for taking usury when they had been forbidden to do so; and for wrongfully devouring other people’s property. For those of them that reject the truth we have prepared an agonizing torment
for their taking of usury though they were forbidden from taking it, and for their devouring of wealth of people wrongfully. And We have prepared for the disbelievers among them a painful punishment.
And also because of their taking usury whereas they were prohibited therefrom, and also because of their devouring the riches of men unlawfully. And for the infidels among them We have gotten ready a torment afflictive
And because they practised usury although it had been forbidden them; and for using others' wealth unjustly. For those who are unbelievers among them We have reserved a painful punishment
This (act of making things unlawful) was because they partook in usury even though it was forbidden to them and they unjustly consumed the property of others. And We have prepared severe suffering for those who persist in denying the reality.
and because of their practising usury when they were forbidden to do it, and because of their consuming people´s wealth by wrongful means, We have prepared for the kafirun among them a painful punishment.
and for their taking usury —though they had been forbidden from it— and for eating up the wealth of the people wrongfully. And We have prepared for the faithless among them a painful punishment
And because of their taking interest although it had been forbidden to them, and consuming the wealth of people in wrongful ways (such as usury, theft, usurpation, bribery, gambling, and selling God’s Revelations); and We have prepared for the unbelievers among them (those who persisted in unbelief despite all the many warnings) a painful punishment
And (also on account of) their taking interest and usury though they were forbidden it, and because of their misappropriating people's belongings. And We have prepared a woeful punishment for those among them who disbelieve
and for their taking usury, that they were prohibited, and consuming the wealth of the people in vanity; and We have prepared for the unbelievers among them a painful chastisement
and their taking usury while it had been forbidden to them, and their eating up people’s wealth (and properties) falsely, and We have prepared a painful punishment for the disbelievers among them.
After all, they are the ones who loan money to earn interest (in spite of the fact that this was clearly prohibited for them) and devour people’s wealth. Know that I have prepared an awful punishment for those of them who have turned their back to the faith
And because they took usury, though they were forbidden, and because they wrongfully devoured the people’s sustenance. We have a terrible punishment prepared for those among them who do not believe
and their taking of usury—though they were forbidden it—and their devouring of people's wealths illicitly. And We have prepared for the deniers among them a painful punishment.
and for their taking usury when we had forbidden it, and for their devouring the wealth of people in vain,- but we have prepared for those of them who misbehave a grievous woe
And because they used to take usury whereas they were forbidden from it, and they used to wrongfully devour people’s wealth; and for the disbelievers among them, We have kept prepared a painful punishment
and [because of] their taking the usury even though they had been indeed forbidden from it and their eating the properties of people in falsehood and We have kept in store for the disbelievers among them a painful punishment.
and have taken usury, which was forbidden them by the law, and devoured men's substance vainly: We have prepared for such of them as are unbelievers a painful punishment
And for their taking usury when We had forbidden it, and for their vain devouring of the wealth of people by false pretences, We have prepared for those of them who disbelieve a grievous woe
And for their taking of usury, that they were prohibited, and consuming the wealth of people in falsehood, for the unbelievers among them We have prepared a painful punishment
And because they have taken usury, though they were forbidden it, and have devoured men's substance in frivolity, we have got ready for the infidels among them a grievous torment
and their tahead of state Riba (usury on loans) although they were forbidden from (demanding, accepting or devouring) it, and their swallowing of the possessions of people wrongfully (through bribes and extortions). And We have prepared for the disbelievers among them a painful punishment
and for their taking usury—although they were prohibited from it—and for their consuming the wealth of humanity with falsehood. We made ready for the ones who are ungrateful among them a painful punishment.
They took usury, although they were forbidden to do that. They wrongfully consumed people’s property. We have prepared a terrible punishment for the unbelievers among them.
taking of usury in spite of its prohibition, and cheating others of their properties - We made many wholesome things unlawful which were formerly lawful for them. We have prepared a painful punishment for those among them who reject faith
and for their taking interest which had been prohibited to them, and for their consuming the wealth of others wrongfully. And for the un believers among them We have prepared a painful chastisement
And for their taking usury -- though indeed they were forbidden it -- and their devouring the property of people falsely. And We have prepared for the disbelievers from among them a painful chastisement
and their taking usury when they were indeed forbidden from it, and their wrongfully swallowing the wealth of people. And We have prepared for the infidels among them, a painful punishment.
And because of their indulgence in Ar-Riba, though indeed they were forbidden from it, and their usurping people's property falsely. And We have prepared, for the suppressors of Truth from among them, a painful punishment
And (also) because of their taking usury, despite that they were forbidden to do it, and because of their usurping others’ wealth wrongfully (they were punished). And We have prepared a torturous torment for those of them who disbelieve
And for them taking financial interest when they were told not to, and for them consuming peoples money unjustly. We have prepared for the disbelievers amongst them a painful retribution
And for their taking of usury, while they were prohibited from doing so, and for their consuming the money of the people unjustly. We have prepared for the disbelievers among them a painful retribution.
And for their taking of usury, while they were prohibited from doing so, and for their consuming the money of the people unjustly. We have prepared for the disbelievers among them a painful retribution.
And their taking the interest/usury , and they had been forbidden/prevented from it, and their eating the people's properties/possessions with the falsehood (could include unjust taxes), and We prepared to the disbelievers from them, a painful torture
and [for] their taking usury although it had been forbidden to them, and their wrongful devouring of other people's possessions. And for those from among them who [continue to] deny the truth We have readied grievous suffering
And for their taking riba, (Usury and other tyoes of unlawful) and they were already forbidden it, and eating (up) the riches of mankind untruthfully; (Literally: with untruth) and We have readied for the disbelievers among them a painful torment
And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences, We have prepared for those of them who disbelieve a painful doom
their taking usury which was prohibited for them, and their consuming people's property unjustly. For the unbelievers among them, We have prepared a painful torment
and for their charging Riba (usury or interest) while they were forbidden from it, and for their devouring of the properties of the people by false means. We have prepared, for the disbelievers among them, a painful punishment
And for their taking usury which was prohibited for them, and for their devouring the property of people wrongfully. Thus, We have prepared for those who lack Faith ( in Allâh) among them a painful punishment.
(And, that is so because) they take (and trade in usury and) interest _ (a practice) prohibited for them, and (because) they bilk and cheat people of their possessions under false pretense _ (by fraud and deceit). For the unbelievers among them, We have prepared a painful punishment
And because of their taking usury which was prohibited for them, and their devouring the property of people wrongfully. So We have prepared for the impious among them a painful punishment.
Also, their ill gotten gain from usury which they have been utterly forbidden to practice and their unlawful organized scheme to eat people out of their property. And We have prepared for those of them who are disobedient rebels a condign punishment
and adopted usury despite it being forbidden, and they squandered people’s wealth. For the disbelievers among them, We have prepared a painful punishment
taking interest despite its prohibition, and consuming people’s wealth unjustly. We have prepared for the disbelievers among them a painful punishment.
And because they took interest when it had been forbidden to them and consumed the property of people without justification, and We promised the rejecters amongst them a painful punishment.
because they practise usury ― although they had been forbidden it ― and cheat people of their possessions. Woeful punishment have We prepared for those of them that disbelieve
And for practicing usury, which was forbidden, and for consuming the people's money illicitly. We have prepared for the disbelievers amongthem painful retribution.
taking usury even though it had been forbidden them, and for wrongfully consuming other people's possessions. For those of them who continuously reject the truth, We have prepared painful punishment.
taking usury even though it had been forbidden them, and for wrongfully consuming other people’s possessions. For those of them who continuously reject the truth, We have prepared a painful punishment.
And for their taking the usury, and they were already prohibited about it; and for their eating people's money by invalid. And We have prepared for the infidels among them a painful torment.
And (for) their taking usury when indeed they were forbidden from it, and (for) their devouring the property of people unrightfully, and We prepared for the disbelievers from among them a painful chastisement
and for their taking usury although it had been forbidden to them, and their wrongful devouring of other people's property. We have prepared for the unbelievers among them grievous suffering.
Their clergy made usury permissible although it was forbidden, and they devoured the wealth of people with falsification. We have readied for the rejecters grievous suffering
And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement
And because of their taking interest although they had been forbidden it, and because of their devouring peoples wealth wrongfully. And WE have prepared for those of them, who disbelieve, a painful punishment
and for their taking usury, though they had been forbidden it, and for their consuming men’s wealth falsely. And We have prepared for the disbelievers among them a painful punishment
And they took interest (usury), though they were forbidden to take it; And that they consumed men's belongings wrongfully— We have prepared for the disbelievers among them who reject Faith a painful punishment
And their taking up of usury while they were prohibited from it, and unjustly consuming people’s wealth. We prepared a severe punishment for those who persist in disbelief.
And for their taking usury, although they were forbidden it; and for their consuming people's wealth dishonestly. We have prepared for the faithless among them a painful torment
Not available
And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment
And for their taking usury when certainly they were forbidden it, and for their consuming the wealth of people with falsehood. And We have prepared for those of them who disbelieve a painful punishment.
That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment
That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment
لَّـٰكِنِ ٱلرَّ ٰسِخُونَ فِی ٱلۡعِلۡمِ مِنۡهُمۡ وَٱلۡمُؤۡمِنُونَ یُؤۡمِنُونَ بِمَاۤ أُنزِلَ إِلَیۡكَ وَمَاۤ أُنزِلَ مِن قَبۡلِكَۚ وَٱلۡمُقِیمِینَ ٱلصَّلَوٰةَۚ وَٱلۡمُؤۡتُونَ ٱلزَّكَوٰةَ وَٱلۡمُؤۡمِنُونَ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِ أُو۟لَـٰۤىِٕكَ سَنُؤۡتِیهِمۡ أَجۡرًا عَظِیمًا ١٦٢
But those of them who are well grounded in knowledge and have faith do believe in what has been revealed to you [Muhammad], and in what was revealed before you- those who perform the prayers, pay the prescribed alms, and believe in God and the Last Day- to them We shall give a great reward
But those among them who are firmly rooted in knowledge, and those believers who believe in what has been sent down to you (Muhammad) and what was sent down before you, and those who perform prayer, and who pay obligatory charity, and who believe in Allah and in the Last Day; it is they to whom We shall give a great reward.
But of them those well-grounded in the Knowledge and the believers believe in that which hath been sent down unto thee and that which hath been sent down before thee, and the establishers of prayer and the givers of the poor-rate and the believers in Allah and the Last Day- those: unto them anon We shall give a mighty hire
But to the learned among them, and the believers who affirm what has been revealed to you and was revealed to those before you, and to those who fulfil their devotional obligations, who pay the zakat and believe in God and the Last Day, We shall give a great reward
Those among them who have attained depth in knowledge and the believers, believe in what was revealed to you as well as what was revealed before you. Those who perform their salat and give zakat and believe in Allah and the eternal life to come based on the meaning signified by the letter ‘B’... We will give them a great reward.
But those of them who are firmly rooted in knowledge, and the muminun, have iman in what has been sent down to you and what was sent down before you: those who establish salat and pay zakat, and have iman in Allah and the Last Day — We will pay such people an immense wage.
But as for those who are firmly grounded in knowledge from among them, and the faithful, they believe in what has been sent down to you, and what was sent down before you —those who maintain the prayer, give the zakat, and believe in Allah and the Last Day —them We shall give a great reward
But those of them firmly rooted in Knowledge, and the (true) believers believe in what has been sent down to you (O Messenger) and what was sent down before you; and especially those who do the Prayer in conformity with all its conditions, and those who pay the Prescribed Purifying Alms, and the believers in God and the Last Day (as both must be believed in): to them will We will grant a tremendous reward
But those among them who are firmly grounded in knowledge and the faithful who believe in that (Divine Message) which has been revealed to you and that which was revealed before you, and (especially) the observers of Prayers, and those who go on presenting the Zakat, and believe in Allah and the Last Day, it is they We will certainly bestow on them a great reward
But those of them that are firmly rooted in knowledge, and the believers believing in what has been sent down to thee, and what was sent down before thee, that perform the prayer and pay the alms, and those who believe in God and the Last Day - them We shall surely give a mighty wage
But the scholars of knowledge among them and the believers believe in what was sent down to you and what was sent down before you, and the performers of mandatory prayer and the givers of mandatory charity and the believers in God and the Last Day, We will give them a great reward.
As to those of them who have devoted themselves to the discovery of the truth, have chosen to believe, believe in what is revealed to you as well as the previous Prophets, worship God on regular basis, engage in charity and believe in God and the Day of Judgment, I will give them a great reward
But those among them who are well-grounded in knowledge, and who believe in what has been revealed to you and what was revealed before you, and those who establish prayer and give zakat, and believe in God and in the Last Day, to them We will soon give a great reward
But those of them who are firmly rooted in knowledge, and the believers, believe in what was sent down to yousg and in what was sent down before you. And those who establish the prayers, and those who bring the purifying charity, and the believers in Allah and the Last Day—those, We will bring them a great reward.
But those amongst them who are firm in knowledge, and the believers who believe in what is revealed to thee, let what is revealed before thee, and the steadfast in prayer, and the givers of alms, and the believers in God and the last day,- unto these we will give a mighty hire
But those among them who are firm in knowledge and who have faith, believe in what is sent down upon you (O dear Prophet Mohammed - peace and blessings be upon him), and what was sent down before you, and those who keep the prayer established and those who pay the charity, and those who believe in Allah and the Last Day; to such, We shall soon bestow a great reward
But those who are established in the knowledge from among them and the believers who believe in that what has been sent down unto you and what has been sent down before you and those who are constant in establishing the prayer and those who pay the sanctifying dues and those who believe in Allah and in the last day, it is they to whom We will soon give a reward most magnificent.
But those among them who are well grounded in knowledge, and the faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and who observe the stated times of prayer, and give alms, and believe in God and the last day; unto these will we give a great reward
But those amongst them who are firm in knowledge, and the faithful who believe in what is revealed to you , and what was revealed before you, and especially the steadfast in prayer, the givers of alms, the believers in Allah and the Last Day, unto these
But those of them that are firmly rooted in knowledge, and the believers believing in what has been sent down to you (Prophet Muhammad), and what was sent down before you, and those who establish the prayer and pay the obligatory charity, and those who believe in Allah and the Last Day to those, We surely give a great wage
But their men of solid knowledge, and the believers who believe in that which hath been sent down to thee, and in what hath been sent down before thee, and who observe prayer, and pay the alms of obligation, and believe in God and the latter day, - these! we will give them a great reward
But the wellgrounded in knowledge among them, and the Believers — they Believe in that which has been delivered to you and what was delivered before you. And the establishers of Salat and the givers of Zakat and the Believers in Allah and the Last Day — those (are the) people: soon We shall award them a great reward
But the ones who are firmly rooted in knowledge among them and the ones who believe, they believe in what was caused to descend to thee and what was caused to descend before thee. They are the ones who perform the formal prayer. And they are the ones who give the purifying alms. They are the ones who believe in God and the Last Day. It is those to whom We will give a sublime compensation.
Some among them are firm in knowledge. The believers believe in what is revealed to you [Prophet Muhammed] and in what was previously revealed [in Scriptures]. They establish ritual prayer and practice routine charity. They believe in Allah and in the last day. We will soon give them a great reward.
However, those among them who are well- grounded in knowledge and those who truly believe in what has been revealed to you, O Muhammad, and other Prophets before you, establishes Salah, pays Zakah, and believes in Allah and the Last Day, will soon be given a mighty reward
Those among them who are firmly rooted in knowledge and the believers, such do believe in what has been revealed to you and what was revealed before you. (Those who truly believe) establish the Prayer and pay Zakah, those who firmly believe in Allah and in the Last Day, to them We shall indeed pay a great reward
But the firm in knowledge among them and the believers believe in that which has been revealed to thee and that which was revealed before thee, and those who keep up prayer and give the poor-rate and the believers in Allah and the Last Day -- these it is to whom We shall give a mighty reward
But those of them who are sound in knowledge and the believers believe in that which has been sent down to you and that which was sent down before you, and those who establish worship (salat) and give the charity (zakat) and the believers in Allah and the period hereafter, We will give (all of) them a great reward.
But the knowledgeable among them, and the believers, believe in what has been sent down to you and what was sent down before you. And to those who establish prayers, give charity and believe in Allah and the last day, We will give a great reward
But those amongst them who possess substantial knowledge and faith (equally) believe in (the Revelation) that has been sent down to you and (the Revelation) that was sent down before you. And (how righteous they are!) they establish the Prayer regularly, and pay Zakat (the Alms-due) persistently, and keep faith in Allah and the Day of Resurrection. They are the ones whom We shall soon pay a mighty wage
But those of them who are firm in knowledge, as well as the believers, they believe in what was sent down to you and what was sent down before you; and those who hold the contact-method, and those who contribute towards betterment, and those who believe in God and the Last Day; to these We will give them their reward greatly
But those of them who are well founded in knowledge, and the believers, they believe in what was sent down to you and what was sent down before you; and those who hold the contact prayer, and those who contribute towards purification, and those who believe in God and the Last Day; to these We will give them their recompense greatly.
But those of them who are well founded in knowledge, and the believers, they believe in what was sent down to you and what was sent down before you; and those who hold the Connection, and those who contribute towards purification, and those who believe in God and the Last Day; to these We will give them their recompense greatly.
But the affirmed in the knowledge from them, and the believers, they believe with what was descended to you, and what was descended from before you, and the keeping up (of) the prayers, and the giving the charity , and the believing with God, and the Day the Last/Resurrection Day, those, We will give/bring them a great reward
But as for those from among them who are deeply rooted in knowledge, and the believers who believe in that which has been bestowed upon thee from on high as well as that which was bestowed from on high before thee, and those who are [especially] constant in prayer, and spend in charity, and all who believe in God and the Last Day - these it is unto whom We shall grant a mighty reward
But the ones of them who are firmly established in knowledge and the believers believe in what has been sent down to you, and what was sent down even before you, and (the ones who) regularly keeping up the prayer, and bringing the Zakat, (i.e., pay the poor-dues) and believing in Allah and the Last Day, for those We will soon bring a magnificent reward
But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward
However, the learned among them (the Jews) and the faithful believe in what God has revealed to you (Muhammad) and to the others before you and those who are steadfast in prayer, pay their religious tax, and believe in God and the Day of Judgment. They all will receive a great reward from Us
But those well-grounded in knowledge among them, and the believers, believe in what has been revealed to you and what has been revealed before you, __as well as those observing Salah and paying Zakah, and those believing in Allah and the Last Day. To them we shall give a great reward
But those among them who are firmly and deeply planted in the spiritual knowledge and enlightenment, and the ‘Monotheistic Believers’ who believe in what has been sent down unto you (Muhammad) and that which was sent before you, and those who establish the regular Prayer and pay Zakāt (i.e. the Prescribed Purifying Alms), and those who profess a belief (in the Unity& Oneness of ) Allâh and in the ‘Last Day’; such are the ones to whom We shall give a great reward.
However, the learned scholars among them with extensive knowledge, and the believers accept what is revealed to you (Oh Muhammad, SAW) as well as what was revealed before you. Those who perform the ´salat´ diligently, pay the zakat, and believe in Allah and the afterlife, are actually the ones to whom We will grant the greatest of rewards
There are among them some who are firmly and deeply planted in the spiritual knowledge and enlightenment, and the devout who believe in what has been revealed to you and that which was revealed before you: And (especially) those who establish the regular Prayer and pay Zakāt and believe in Allâh and the Last Day, they are the ones to whom We shall give a mighty reward.
But those of them with well-founded knowledge who are acquainted with the facts, whose hearts have been touched with the divine hand, are they who give credence to all that has been revealed to you Muhammad and to all that was revealed to those who were sent before you; they constantly observe their act of worship and give alms, they believe in Allah and in the Day of Resurrection with hearts impressed with the image of religious and spiritual virtues. It is those whom We shall requite with a great reward
But some of them are firmly grounded in knowledge and are believers in what is revealed to you and what was revealed before you; likewise, those who perform the prayer, pay Zakat and believe in Allah and the Last Day will be given a great reward
But those of them well-grounded in knowledge, the faithful ˹who˺ believe in what has been revealed to you ˹O Prophet˺ and what was revealed before you—˹especially˺ those who establish prayer—and those who pay alms-tax and believe in Allah and the Last Day, to these ˹people˺ We will grant a great reward.
However, those amongst them who are grounded in knowledge and are believers who believe in what has been revealed to you and what has been revealed before you and keep up prayer and give Zakat and believe in Allah and the last day, to those we will give an immense reward.
But those of them that are well grounded in knowledge, and the believers who believe in what has been revealed to you and what was revealed before you; who attend to their prayers and render the alms levy and believe in God and the Last Day ― on these We shall bestow a rich recompense
As for those among them who are well founded in knowledge, and the believers, they believe in what was revealed to you, and in what was revealed before you. They are observers of the Contact Prayers (Salat), and givers of the obligatory charity (Zakat); they are believers in GOD and the Last Day. We grant these a great recompense.
As for those among them who are deeply rooted in knowledge and the believers who believe in what has been revealed to you, and in what was revealed before you, and those who are [especially] constant in prayer, and give the purifying alms, and all who believe in God and the Last Day-- to them We will give a great reward.
As for those among them who are deeply rooted in knowledge and the believers who believe in what has been revealed to you, and in what was revealed before you, and those who are [especially] constant in prayer, and give the purifying alms, and all who believe in God and the Last Day-- to them We will give a great reward.
But the well-grounded in the knowledge among them, and the believers, are believing with what was sent down to you, and in what was sent down before you; and the prayers establishers, and the givers of the zakat, and the believers in Allah and the Last Day, those We will give them a great wage.
But those firmly rooted in knowledge among them and the believers believe in what has been revealed to you and what has been revealed (to the messengers) before you, and the establishers of prayer and the givers of poor-rate, and the believers in Allah and the Last Day. Upon these We shall give a great reward
Yet those of them who are versed in knowledge, and the believers, do believe in what is bestowed upon you from on high and that which was bestowed from on high before you. These are the ones who attend to their prayers and spend in charity, and who believe in God and the Last Day. To these We shall give a great reward.
Among them (the Jews) are those who are well founded in knowledge. And have attained conviction in what has been revealed to you, and in what was revealed before you. They are supporters of the Divine System and of the Just Economic Order, believers in Allah and in the Last Day. We shall soon give them an immense reward. (Islam is for all humanity. Any prior affiliations are irrelevant (2:62), (3:19), (4:125))
But the firm in knowledge among them and the believers believe in what has been revealed to. you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward
But those among them who are firmly grounded in knowledge, and the believers, believe in what has been sent down to thee and what was sent down before thee, and especially those that observe Prayer and those who pay the Zakat and those who believe in ALLAH and the Last Day. To these WE will surely give a mighty reward
But those among them who are firmly rooted in knowledge, and the believers, believing in that which was sent down unto thee and in that which was sent down before thee, those who perform the prayer and give the alms and believe in God and the Last Day—unto them shall We grant a great reward
But those among them who are well-founded in knowledge and the believers, believe in what has been revealed to you and what was revealed before you: And (especially) those who establish regular prayers and practice regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward
However, those among them deeply rooted in knowledge, and the believers, believe in what was revealed to you and what was revealed before you. Those who perform prayers, give charity and believe in God and the Last Day—upon them, We will bestow a great reward.
But those among them firmly rooted in knowledge, and the believers, believe in what was revealed to you, and in what was revealed before you; and the observers of prayers, and the givers of charity, and the believers in God and the Last Day—upon these We will bestow an immense reward
Not available
But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakah and the believers in Allah and the Last Day - those We will give a great reward
But those amongst them who are firmly rooted in the knowledge, and the believers believe in what is revealed to you, and what was revealed before you and the steadfast in prayer, and the givers of alms, and the believers in God and the Last Day, those, soon We will give them a great reward.
But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and beli eve in God and in the Last Day: To them shall We soon give a great reward
But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward
23
Previous Revelations Attest Qur'an
۞ إِنَّاۤ أَوۡحَیۡنَاۤ إِلَیۡكَ كَمَاۤ أَوۡحَیۡنَاۤ إِلَىٰ نُوحࣲ وَٱلنَّبِیِّـۧنَ مِنۢ بَعۡدِهِۦۚ وَأَوۡحَیۡنَاۤ إِلَىٰۤ إِبۡرَ ٰهِیمَ وَإِسۡمَـٰعِیلَ وَإِسۡحَـٰقَ وَیَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَعِیسَىٰ وَأَیُّوبَ وَیُونُسَ وَهَـٰرُونَ وَسُلَیۡمَـٰنَۚ وَءَاتَیۡنَا دَاوُۥدَ زَبُورࣰا ١٦٣
We have sent revelation to you [Prophet] as We did to Noah and the prophets after him, to Abraham, Ishmael, Isaac, Jacob, and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon- to David We gave the book [of Psalms]
Surely, We have revealed to you (O Muhammad) just as We had revealed to Noah and the prophets after him. We also revealed to Abraham, Ishmael, Isaac, Jacob, and (his) offspring, Jesus, Job, Jonah, Aaron, Solomon, and to David We gave the Psalms.
Verily We have revealed unto thee even as We revealed unto Nuh and the prophets after him, and as We revealed unto Ibrahim and Isma'il and Is-haq and Ya'qub and the tribes, and 'Isa and Ayyub and Yunus and Harun and Sulaiman, and unto Daud We vouchsafed a Scripture
We have sent revelations to you as We sent revelations to Noah and the prophets (who came) after him; and We sent revelations to Abraham and Ishmael and Isaac and Jacob, and their offspring, and to Jesus and Job, and to Jonah and Aaron and Solomon, and to David We gave the Book of Psalms
We have revealed to you just as We had revealed to Noah and the Nabis after him... And We revealed to Abraham, Ishmael, Isaac, Jacob, the descendants, Jesus, Job, Jonah, Aaron and Solomon... We gave David the book of Psalms (Zabur; the knowledge of wisdom).
We have revealed to you as We revealed to Nuh and the Prophets who came after him. And We revealed to Ibrahim and Isma´il and Ishaq and Ya´qub and the Tribes, and ´Isa and Ayyub and Yunus and Harun and Sulayman. And We gave Dawud the Zabur.
We have indeed revealed to you as We revealed to Noah and the prophets after him, and [as] We revealed to Abraham and Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah, Aaron, and Solomon, —and We gave David the Psalms—
We have revealed to you (O Messenger) as We revealed to Noah and the Prophets after him; and We revealed to Abraham, Ishmael, Isaac, Jacob and the Prophets who were raised in the tribes, and Jesus, Job, Jonah, Aaron, and Solomon; and We gave David the Psalms
Surely, We have sent down (Our) revelation to you as We sent it down to Noah and the Prophets (who came) after him, and We sent revelation to Abraham, Ismail, Isaac, Jacob and his children and to Jesus, Job, Jonah, Aaron and Solomon. And We gave David a Scripture
We have revealed to thee as We revealed to Noah, and the Prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah and Aaron and Solomon, and We gave to David Psalms
Indeed, We revealed to you as We revealed to Noah and the prophets after him and We revealed to Abraham, Ishmael, Isaac, Jacob, the tribes (of Israel), Jesus, Job, Jonah, Aaron and Solomon, and We gave David the Psalms (Zabur),
There is no doubt that I have sent my revelations to you the same way that I revealed them to Noah and the prophets after him such as Abraham, Ishmael, Isaac, Jacob, the Patriarchs, Jesus, Job, Jonah, Aaron and Solomon. As to David, I gave him the Psalms
We have sent you inspiration, as We sent it to Noah and the messengers after him. We sent inspiration to Abraham, Ishmael, Isaac, Jacob, and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms
Indeed, We have revealed to you as We revealed to Noah and the prophets after him. And We revealed to Abraham and Ishmael and Isaac and Jacob and the Grandsons and Jesus and Job and Jonah and Aaron and Solomon, and We brought David a Book.
Verily, we have inspired thee as we inspired Noah and the prophets after him, and as we inspired Abraham, and Ishmael, and Jacob, and the tribes, and Jesus, and Job, and Jonas, and Aaron, and Solomon; and to David did we give Psalms
Indeed We sent a divine revelation to you (Prophet Mohammed - peace and blessing be upon him) as We did send divine revelations to Nooh (Noah) and the Prophets after him; and We sent divine revelations to Ibrahim (Abraham) and Ismael (Ishmael) and Ishaq (Isaac) and Yaqub (Jacob) and their offspring, and Eisa (Jesus) and Ayyub (Job) and Yunus (Jonah) and Haroon (Aaron) and Sulaiman (Solomon), and We bestowed the Zaboor (the Holy Book) upon Dawud (David)
We indeed have revealed unto you in the same manner We revealed unto Noah and unto the prophets after him and We revealed unto Abraham and Ishmael and Isaac and Jacob and the tribes and Jesus and Job and Jonah and Aaron and Solomon and We gave to David the psalms
Verily We have revealed our will unto thee, as We have revealed it unto Noah and the prophets who succeeded him; and as we revealed it unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, and Aaron, and Solomon; and We have given thee the Koran, as We gave the psalms unto David
Verily, We have inspired you (Muhammad) as We inspired Noah and the prophets after him, and as We inspired Abraham, and Ishmael, and Jacob, and the tribes, and Jesus, and Job, and Jonas, and Aaron, and Solomon; and to David did We give the Psalms
We have revealed to you as We revealed to Noah and to the Prophets after him, and We revealed to (Prophets) Abraham, Ishmael, Isaac, Jacob and the tribes, Jesus, Job, Jonah, Aaron, and Solomon, and We gave to David the Psalms
Verily we have revealed to thee as we revealed to Noah and the Prophets after him, and as we revealed to Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and to David gave we Psalms
Verily, We have sent you revelation in the same format as We sent revelation to Nuh and the Prophets after him. And We sent revelation to Ibrahim, and Ismaiel, and Ishaque, and Yaqub, and Al-Asbat, and Iesa, and Ayyub, and Yunus, and Harun, and Sulaiman. And to Da’ud We gave Zabur ( i.e., Al-Kitab. See 3/184 6/74-90 16/43-44 26/196 35/25 and 54/43)
Truly, We revealed to thee, as We revealed to Noah and the Prophets after him. And We revealed to Abraham and Ishmael and Isaac and Jacob and the Tribes and Jesus and Job and Jonah and Aaron and Solomon. And We gave David the Psalms.
We have sent to you [Prophet Muhammed] inspiration just as We sent it to Noah and the prophets after him. We sent inspiration to Abraham, Ishmael, Isaac, Jacob and the [Judaic] tribes, Jesus, Job, Jonah, Aaron, and Solomon. To David We gave the Psalms.
O Muhammad, We have sent revelations to you just as We sent to Noah and the Prophets who came after him; We also sent revelations to Abraham, Ishmael, Isaac, Jacob, his descendants, Jesus, Job, Jonah, Haroon (Aaron) and Solomon, and to David We gave the Psalms
(O Muhammad!) We have revealed to you as We revealed to Noah and the Prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob and the offspring of Jacob, and Jesus and Job, and Jonah, and Aaron and Solomon, and We gave to David Psalms
Surely We have revealed to thee as We revealed to Noah and the prophets after him, and We revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and We gave to David a scripture
We communicated to you as We communicated to Nuh and the prophets after him; and We communicated to Ibrahim, and Ismael and Ishaq and Yaqub and the tribes and Isa and Iyub and Yunus and Harun and Sulaiman and We gave Dawood a scripture (Zabur),
We indeed have divinely inspired you as We did divinely inspire Noah. And We did divinely inspire the Prophets who came after him: Abraham, Ishmael, Isaac, Jacob and the Tribes, Jesus, Job, Jonah, Aaron and Solomon. And We gave the Psalms to David
(O Beloved!) Indeed, We have sent Revelation to you as We sent it to Nuh (Noah) and (other) Messengers after him; and We also sent Revelation to Ibrahim (Abraham), Isma‘il (Ishmael), Ishaq (Isaac), Ya‘qub (Jacob) and (his) children, and ‘Isa (Jesus), Ayyub (Job), Yunus (Jonah), Harun (Aaron) and Sulayman (Solomon); and We conferred the Zabur (the Book of Psalms) upon Dawud (David)
We have inspired you as We have inspired Noah and the prophets after him. And We inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and We have given David the Psalms
We have inspired you as We had inspired Noah and the prophets after him. And We had inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and We gave David the Psalms.
We have inspired you as We had inspired Noah and the prophets after him. And We had inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and We gave David the Psalms.
That We inspired/transmitted to you, as We inspired/transmitted to Noah and the prophets from after him, and We inspired/transmitted to Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/Jewish tribes, and Jesus, and Job, and Jonah and Aaron, and Solomon, and We gave David a Book
BEHOLD, We have inspired thee [O Prophet] just as We inspired Noah and all the prophets after him - as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and their descendants, including Jesus and Job, and Jonah, and Aaron, and Solomon; and as We vouchsafed unto David a book of divine wisdom
Surely We have revealed to you as We revealed to Nuh, (Noah) and the Prophets (even) after him, and We revealed to Ibrahim, and Shuaayb, and Ishaq, and Yaaqub, and the Grandsons, and Isa, and Ayyub, and Yunus, and Harun, and Sulayman, (Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, Job, Jonah, Aaron, Solomon, respectively) and We brought Dawud (David) a Scripture (Zabur, said to be the psalms)
Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms
(Muhammad), We have sent revelations to you just as were sent to Noah and the Prophets who lived after him and to Abraham, Ishmael, Isaac, Jacob, his descendants, Jesus, Job, Jonah, Aaron, and Solomon. We gave the Psalms to David
Surely, We have revealed to you as We have revealed to NuH and to the prophets after him; and We have revealed to Ibrahim, Isma‘il, IsHaq, Ya‘qub and their children, and to ‘Isa, Ayyub, Yunus, Harun and Sulaiman, and We have given Zabur to Dawud
Indeed, We have inspired you, (O’ Muhammad), as We inspired ‘Noah’ and the ‘Prophets’ after him, as We inspired also ‘Abraham’, ‘Ishmael’, ‘Isaac’, ‘Jacob’, the ‘Descendants’, ‘Jesus’, ‘Job’, ‘Jonah’, ‘Aaron’, and ‘Solomon’. To ‘David’, We gave the ‘Psalms’.
We sent the revelation to you, just like We inspired Nooh, and the other prophets after him; (just like) We inspired Ibraheem Ismail, Ishaque, Yaqub and the tribes, Jesus, Ayub, Yunus, Haroon and Sulaiman. We gave Da´ood the book of ´Zaboor´ (the Psalms)
Verily We have revealed to you just as We revealed to Noah and the Prophets (who came) after him. And We (also) revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron and Solomon. And unto David We gave the Psalms.
We have inspired to you O Muhammad a Book and a divine message as We inspired to Nuh (Noah) and to the prophets who followed. And We inspired divine messages to Ibrahim and Ismail (Ishmael), to Ishaq (Isaac) and Ya'qub (Jacob) and to the tribes of his twelve sons, to Isa and Ayub (Job), to Yunus (Jonas) and Harun (Aaron) and to Sulayman. And to Dawud We imparted the Psalms
We revealed to you as We revealed to Nuh and the prophets after him; and We revealed to Ibrahim, Ismael, Ishaq, Yaqub, the Tribes, Isa, Ayyub, Yunus, Harun and Sulayman; and We gave Dawud the Psalms.
Indeed, We have sent revelation to you ˹O Prophet˺ as We sent revelation to Noah and the prophets after him. We also sent revelation to Abraham, Ishmael, Isaac, Jacob, and his descendants, ˹as well as˺ Jesus, Job, Jonah, Aaron, and Solomon. And to David We gave the Psalms.
We have given revelation to you as We have given revelation to Nuh (Noah) and the prophets after him, and we have given revelation to Ibrahim (Abraham), Isma´il (Ishmael), Ishaq (Isaac), Ya´qub (Jacob) and the tribes and ´Isa (Jesus), and Ayyub (Job), Yunus (Jonah), Harun (Aaron) and Sulayman (Solomon) and gave Dawud (David) the Psalms.
We have revealed Our will to you as We revealed it to Noah and to the prophets who came after him; as We revealed it to Abraham, Ishmael, Isaac, Jacob, and the tribes; to Jesus, Job, Jonah, Aaron and Solomon; to David We gave Psalms
We have inspired you, as we inspired Noah and the prophets after him. And we inspired Abraham, Ismail, Isaac, Jacob, the Patriarchs, Jesus, Job, Jonah, Aaron, and Solomon. And we gave David the Psalms.
We have sent a revelation to you [Prophet], just as We inspired Noah and all the prophets after him -- as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and their descendants, including Jesus and Job, and Jonah, and Aaron, and Solomon; and to David We gave the Psalms
We have sent a revelation to you [Prophet], just as We inspired Noah and all the prophets after him -- as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and their descendants, including Jesus and Job, and Jonah, and Aaron, and Solomon; and to David, We gave the Psalms
Surely, We have revealed to you, as We have revealed to Noah and to the prophets after him. And We revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes (Alaspat: children of Jacob), and Jesus, and Job, and Jonah, and Aaron, and Solomon. And We gave David the Psalms (Zabora).
Verily We revealed to you as We revealed to Noah and the prophets after him, and We (also) revealed to Abraham and Ishmael and Isac and Jacob and the Tribes, and Jesus and Job and Jonoh and Aaron, and Solomon, and We gave to David the Psalms
We have sent revelations to you just as We did send revelations to Noah and the prophets after him; as We sent revelations to Abraham, Ishmael, Isaac, Jacob and their descendants, Jesus, Job, Jonah, Aaron and Solomon, and as We vouchsafed to David a Book of Divine wisdom,
We have sent you the Revelation as We sent it to Noah and the Prophets after him. We sent Revelations to Abraham, Ishmael, Isaac, Jacob, and his progeny (the Tribes), Jesus, Job, Jonah, Aaron, and Solomon; and to David We gave the Psalms
Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawoo
Surely, WE have sent revelation to thee, as WE sent revelation to Noah and the Prophets after him; and WE sent revelation to Abraham and Ishmael and Isaac and Jacob and his children and to Jesus and Job and Jonah and Aaron and Solomon, and WE gave David a Book
Verily We have revealed unto thee, as We revealed unto Noah and the prophets after him, and as We revealed unto Abraham and Ishmael and Isaac and Jacob and the Tribes, and Jesus and Job and Jonah and Aaron and Solomon, and unto David We gave the Psalms
Surely, We have sent to you the revelation, like We had sent it to Nuh (Noah) and the prophets after him: We sent revelation to Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqoub (Jacob) and the Tribes, (the generations of the twelve sons of Yaqoub), to Isa (Jesus), Ayub (Job), Yunus (Jonah), Haroon (Aaron), and Sulaiman (Solomon), and to Dawood (David), We gave the Zabur (Psalms)
We revealed to you as We revealed to Noah and the prophets after him. We also revealed to Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, Job, Jonah, Aaron, and Solomon. And to David, We gave the Psalms.
We have inspired you, as We had inspired Noah and the prophets after him. And We inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and Jesus, and Job, and Jonah, and Aaron, and Solomon. And We gave David the Psalms
We have inspired you, as We inspired Noah and the prophets after him; for We inspired Abraham and Ishmael and Isaac and Jacob and the Tribes and Jesus and Job and Jonas and Aaron and Solomon; and We gave David the Book of Psalms.
Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms]
Indeed, We have inspired you as We inspired Noah and the prophets after him, and as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and to David We gave the Psalms.
We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms
We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms
وَرُسُلࣰا قَدۡ قَصَصۡنَـٰهُمۡ عَلَیۡكَ مِن قَبۡلُ وَرُسُلࣰا لَّمۡ نَقۡصُصۡهُمۡ عَلَیۡكَۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكۡلِیمࣰا ١٦٤
to other messengers We have already mentioned to you, and also to some We have not. To Moses God spoke directly
And Messengers We have mentioned to you before, and Messengers We have not mentioned them to you, and Allah spoke to Moses (directly).
And We Revealed unto apostles of some of whom We have narrated unto thee aforetime and of others of whom We have not narrated unto thee; and unto Musa Allah spake directly
And to many an apostle We have mentioned before, and to many other apostles We have not mentioned to you; and to Moses God spoke directly
We have also revealed (to Rasuls) whose stories We have related to you or have not related to you... Allah spoke to Moses word by word.
There are Messengers We have already told you about and Messengers We have not told you about; and Allah spoke directly to Musa —
and apostles We have recounted to you earlier and apostles We have not recounted to you, —and to Moses Allah spoke directly—
And Messengers We have already told you of (with respect to their mission) before, and Messengers We have not told you of; and God spoke to Moses in a particular way
And (there are some) Messengers whom We have mentioned to you before and (some) Messengers We have not mentioned them to you, and Allah spoke (to you as He spoke) to Moses in explicit words at great length
and Messengers We have already told thee of before, and Messengers We have not told thee of; and unto Moses God spoke directly -
and messengers whom We have already told you their stories, and messengers whom We have not told you their stories. And God spoke to Moses, a direct conversation.
There are the Prophets that I have told you about and there are the Prophets that I have not told you about. As to Moses, God directly talked to him
Of some prophets, We have already told you their story, of others We have not, and to Moses God spoke directly
And messengers (the stories of) whom We have already narrated to yousg and messengers (the stories of) whom We have not narrated to you. And Allah spoke to Moses with (direct) speech.
Of apostles we have already told thee of some before; and of apostles some we have not told thee of;- But Moses did God speak to, speaking;
And to the Noble Messengers whom We have mentioned to you before, and to the Noble Messengers We have not mentioned to you; and Allah really did speak to Moosa
and there are messengers which We did indeed mention to you before and messengers which We have not mentioned to you and Allah spoke to Moses utterly.
Some apostles have We sent, whom We have formerly mentioned unto thee, and other apostles have We sent, whom We have not mentioned unto thee; and God spake unto Moses, discoursing with him
Of some messengers We have already told you; and of other messengers We have not told you; But Allah spoke directly to Moses
And Messengers of whom We have narrated to you before, and Messengers of whom We did not narrate to you. Certainly, Allah talked to Moses
Of some apostles we have told thee before: of other apostles we have not told thee - And discoursing did God discourse with Moses
And (some other) Messengers We have already discussed with you before and (there had been also) Messengers whom We have not discussed them with you; and talked Allah to Musa in a direct discourse
And Messengers We related to thee before and Messengers We relate to thee not. God spoke directly to Moses, speaking directly.
We have already told you about some messengers but not about others. To Moses, Allah spoke directly.
Revelations were also sent to those Messengers whom We have already mentioned to you and to those whose name We have not mentioned; to Moses Allah spoke directly
We revealed to the Messengers We have already told you of, and to the Messengers We have not told you of; and to Moses Allah spoke directly
And (We sent) messengers We have mentioned to thee before and messengers We have not mentioned to thee. And to Moses Allah addressed His word speaking (to him) -
and messengers about whom We did mention to you earlier and messengers about whom We did not mention to you, and Allah spoke to Musa speaking (to him directly),
And Messengers We did mention to you before and Messengers we have not mentioned to you. And Allah did actually speak to Moses
And (We have sent many) Messengers whose annals We have narrated to you earlier; and We sent (a number of) those Messengers whose details We have not (yet) related to you; and Allah (also) spoke to Musa (Moses) directly
And messengers of whom We have narrated to you from before, and messengers We have not narrated to you; and God spoke to Moses directly
And messengers of whom We have told to you from before, and messengers We have not told to you; and God spoke to Moses directly.
And messengers whom We have narrated to you from before, and messengers whom We have not narrated to you; and God spoke to Moses directly.
And messengers We had narrated/relayed them to you from before, and messengers We did not narrate/relay about them on you, and God conversed/spoke (to) Moses conversationally/speechfully
and as [We inspired other] apostles whom We have mentioned to thee ere this, as well as apostles whom We have not mentioned to thee; and as God spoke His word unto Moses
And Messengers We have already narrated to you (about) even before and Messengers We have not narrated to you (about); and to Musa (Moses) Allah spoke long, (eloquent) speech
And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses
(We sent revelations to) the Messengers mentioned to you before and also to Messengers who have not been mentioned to you. God spoke to Moses in words
(We have sent) some Messengers We have already told you about, and some other Messengers We did not tell you about, and Allah has spoken to Musa verball
We inspired the ‘Messengers’ whom We have mentioned to you before and also other ‘Messengers’ whom We have not mentioned to you. Allâh spoke to ‘Moses’ directly.
(We sent inspiration to) the messengers We have mentioned to you earlier, and (also to) the messengers We never mentioned to you. (But) with Musa, Allah spoke directly _ (not just through angels, or by inspiration)
We inspired other Messengers whom We have mentioned to you before, as well as others Messengers whom We have not mentioned to you. Allâh spoke directly, without mediation, to Moses.
And We inspired divine messages to Messengers whom We have narrated to you before and to others whom We did not narrate to you. And to Mussa did Allah speak as He exposed Himself to his - mental view and to him He declared the divine message in words
There were messengers that We told you about, and there are other messengers that We haven’t told you about. Allah spoke directly to Musa
There are messengers whose stories We have told you already and others We have not. And to Moses Allah spoke directly.
And to messengers whom We have told you about before and to messengers We have not told you about, and Allah spoke to Musa (Moses) directly.
Apostles of whom We have already told you, and apostles of whom We have not yet told you; God spoke directly to Moses
Messengers we have told you about, and messengers we never told you about. And GOD spoke to Moses directly.
and other messengers that We have already mentioned to you, as well as messengers that We have not mentioned to you. And God spoke directly to Moses
and other messengers that We have already mentioned to you, as well as messengers that We have not mentioned to you. And God spoke directly to Moses.
And messengers We have already storified upon you, and messengers We have not storified them upon you. And Allah spoke to Moses, a mutual speech.
And earliear (there were) messengers We have already told you of, and messengers We have not told you of; and Allah spoke directly unto Moses a (peculiar) speech
and as [We inspired other] messengers whom We have mentioned to you previously, as well as other messengers whom We have not mentioned to you. And God has spoken His word directly to Moses.
We sent Our Messengers to all nations with a Uniform Message. We have told you the stories of some in the Qur'an, of the others We have not. (However, all of them were assigned a Common Mission). Allah spoke the same to Moses
And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him)
And WE sent some Messengers whom WE have already mentioned to thee and some Messengers whom WE have not mentioned to thee - and to Moses ALLAH spoke at great length
and messengers We have recounted unto thee before, and messengers We have not recounted unto thee; and unto Moses God spoke directly
And the messengers We have already told you before, and others We have not (told you)— And Allah spoke directly to Musa (Moses)—
We’ve told you the stories of some messengers, while of others, We haven’t. God spoke directly to Moses.
Some messengers We have already told you about, while some messengers We have not told you about. And God spoke to Moses directly
And there were messengers of whom We told you before, and messengers of whom we have not told you. And God spoke directly to Moses.
And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech
And messengers We have mentioned to you before and messengers We have not mentioned to you; and God spoke to Moses, speaking;
Of some apostles We have already told thee the story; of others We have not;- and to Moses God spoke direct;
Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;
رُّسُلࣰا مُّبَشِّرِینَ وَمُنذِرِینَ لِئَلَّا یَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةُۢ بَعۡدَ ٱلرُّسُلِۚ وَكَانَ ٱللَّهُ عَزِیزًا حَكِیمࣰا ١٦٥
They were messengers bearing good news and warning, so that mankind would have no excuse before God, once the messengers had been sent: God is almighty and all wise
The Messengers are bearers of glad tidings and warners so that there is not any plea for people against Allah after the Messengers. Allah is All-Powerful, All-Wise.
We sent all these apostles as bearers of glad tidings and warners in order that there be no plea for mankind against Allah, after the apostle; and Allah is ever Mighty Wise
All these apostles of good news and admonition were sent so that after the apostles men may have no argument against God. God is all-powerful and all-wise
We sent Rasuls as bringers of glad tidings and as warners so that mankind will have no argument against Allah after these Rasuls (the knowledge they provide)! Allah is the Aziz, the Hakim.
Messengers bringing good news and giving warning, so that people will have no argument against Allah after the coming of the Messengers. Allah is Almighty, All-Wise.
apostles, as bearers of good news and warners, so that mankind may not have any argument against Allah, after the [sending of the] apostles; and Allah is all-mighty, all-wise
Messengers (have been sent as) bearers of glad tidings and warners, so that people might have no argument against God after the Messengers (had come to them). And God is All-Glorious with irresistible might, All-Wise
All these Messengers (were) Bearers of good tidings (to the believers) and Warners (to the disbelievers, and were sent) so that people may have no plea against Allah after (the advent of) the Messengers. And Allah is All-Mighty, All-Wise
Messengers bearing good tidings, and warning, so that mankind might have no argument against God, after the Messengers; God is All-mighty, All-wise
Messengers are givers of good news and warners, so there would be no reason for people against God after the messengers. God is powerful and wise.
Prophets have been sent to give good news [about the rewards for their good deeds] and warn people [of the consequences of their evil deeds and their responsibilities.] They are sent so that people could not justify their wrongdoings by the reason of ignorance. Indeed God is the Most Wise and the Highest in rank
They were messengers who gave good news as well as the warning that humanity, after the coming of the messengers, should have no plea against God, for God is Exalted in Power, the Wise
Messengers—bearing glad tidings and forewarning, that mankind may have no excuse before Allah after the (coming of the) messengers, for Allah has always been Almighty, All-Wise.
apostles giving glad tidings and warning, that men should have no argument against God, after the apostles, for God is mighty, wise
Noble Messengers giving glad tidings and declaring warnings, in order that people may not have any argument against Allah, after the (advent of) Noble Messengers; and Allah is Almighty, Wise
Messengers who bring glad tidings and bring warnings so that there is no argument for men against Allah after the messengers, and Allah indeed is All-mighty, All-wise.
apostles declaring good tidings, and denouncing threats, lest men should have an argument of excuse against God, after the apostles had been sent unto them; God is mighty and wise
Messengers giving glad tidings and warning, that men should have no argument against Allah, after the coming of messengers, for Allah is Mighty, Wise
Messengers bearing glad tidings and warning, so that the people will have no argument against Allah, after the Messengers. Allah is the Almighty, the Wise
Apostles charged to announce and to warn, that men, after those apostles, might have no plea against God. And God is Mighty, Wise
Messengers (are sent as) transmitters of good tidings and (as) warners in order that there does not remain with mankind, against Allah, a plea after (the coming of) the Messengers. And Allah is All-Powerful, All-Wise
Messengers are ones who give good tidings and ones who warn so that humanity not be in disputation against God after the Messengers. And God had been Almighty, Wise.
There were messengers who gave good news as well as warning that humanity, after arrival of the messengers, would have no claim against Allah. Allah is Victorious, Perfectly Wise.
All these Messengers conveyed good news to mankind and admonished them so that, after conveying the message through the Messengers, people should have no excuse to plead against Allah. Allah is Mighty, Wise
These Messengers were sent as bearers of glad tidings and as warners so that after sending the Messengers people may have no plea against Allah. Allah is All-Mighty, All-Wise
Messengers, bearers of good news and warners, so that the people may have no plea against Allah after the (coming of) messengers. And Allah is ever Mighty, Wise
messengers, conveyers of good news and warners, that there should not be any plea for mankind against Allah (of not having been informed of the right path) after (receiving the message of) the messengers, and Allah is Mighty, Wise.
Messengers to give good news and to warn, so that there remains no argumenth for mankind to have against Allah, after them. And Allah is Omnipotent, Wise
The Messengers who were Bearers of good news and Warners (were sent) so that after (the arrival of these) Messengers people may not have any plea against Allah. And Allah is Almighty, Most Wise
Messengers who were bearers of good news and warners, so that there will be no excuse for the people with God after the messengers. God is Noble, Wise
Messengers who were bearers of good news and warners, so that there will be no excuse for the people with God after the messengers. God is Noble, Wise.
Messengers who were bearers of good news and warners, so that there will be no excuse for the people with God after the messengers. God is Noble, Wise.
Messengers, announcers of good news and warners/givers of notice, for that (there is) no proof/argument be to the people on God after the messengers, and God was/is glorious/mighty, wise/judicious
[We sent all these] apostles as heralds of glad tidings and as warners, so that men might have no excuse before God after [the coming of] these apostles: and God is indeed almighty, wise
Messengers (who are) constant bearers of good tidings and constant warners lest mankind should have argument against Allah after the Messengers; and Allah has been Ever-Mighty, Ever-Wise
Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise
The Messengers were sent to give people the glad news (of God's mercy) and warn them (of His punishment) so that the human being would not have any objections against God, after the coming of the Messengers, (that they did not have any knowledge of His mercy and punishment). God is Majestic and All-wise
- Messengers giving good tidings and warning, so that people may have no plea against Allah after the Messengers (have come). Allah is All- Mighty, All-Wise
(We sent all these) ‘Messengers’ as heralds of glad tidings and as warners, so that people will not have any argument of excuse before Allâh, after the ‘Messengers’ had been sent to them. Allâh is Ever All-Powerful, All-Wise.
Messengers were the bearers of good news and (dire) warnings. After the messengers, mankind should have no pleas or pretext to offer before Allah; and Allah is the most Powerful and the Wisest
(All these) Messengers were sent to give glad tidings and to deliver a severe warning so that people will not have any argument of excuse before Allâh after the Messengers had been sent to them. And Allâh is Ever All-Powerful, All-Wise.
Such Messengers were sent as spectacles and warnings so that people shall have no excuse nor can they hold a plea against Allah in mitigation of censure after they had been warned by Allah's Messengers. And Allah has always been Azizun and Hakimun
There have been messengers bearing good news and warnings so that, after the messengers, people would have no defence against Allah. Allah is the Almighty, Wise
˹All were˺ messengers delivering good news and warnings so humanity should have no excuse before Allah after ˹the coming of˺ the messengers. And Allah is Almighty, All-Wise.
Messengers bringing good news and warnings so that people would not have an argument against Allah after the messengers, and Allah is mighty, wise.
apostles who brought joyful tidings as well as warnings, so that people might have no plea against God after the apostles‘ coming: God is Almighty and wise
Messengers to deliver good news, as well as warnings. Thus, the people will have no excuse when they face GOD, after all these messengers have come to them. GOD is Almighty, Most Wise.
All of these were messengers bearing good news and warning, so that people would not have any excuse before God after these messengers were sent. God is almighty and wise.
All of these were messengers bearing good news and warning so that people would not have any excuse before God after these messengers were sent. God is Revered and wise.
Messengers are preachers and Warners; so that people should not have a wrangle upon Allah after the messengers. And Allah is ever Mighty, Wise.
(We sent) messengers as givers of gladtidings and as warners, so that people might have no argument against Allah after the (invitations of) the messengers, and Allah is the Mighty, the Wise
[These] were messengers sent to bring good news and to give warning, so that people may have no argument against God once these messengers (had come). God is Almighty, Wise.
All Messengers gave good news, as well as warning, so that humans won't have an argument against God, after the Messengers conveyed to them the Guidance. Allah is Almighty, Wise
(We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers; and Allah is Mighty, Wise
Messengers, bearers of glad tidings and Warners, so that people may have no plea against ALLAH after the coming of Messengers. And ALLAH is Mighty, Wise
messengers as bearers of glad tidings and as warners, that mankind might have no argument against God after the messengers. And God is Mighty, Wise
The messengers gave good news as well as warning, that after (the coming) of the messengers, Mankind should have no (reason to) complain against Allah: Because Allah is Almighty (Aziz), All Wise (Hakeem)
Messengers as bearers of good news and warning, so that people would have no excuse before God after the messengers. God is All-Powerful, All-Wise.
Messengers delivering good news, and bringing warnings; so that people may have no excuse before God after the coming of the messengers. God is Powerful and Wise
There were messengers who brought glad tidings and who warned, so humanity might have no dispute against God after the messengers. And God is most mighty, most wise.
[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise
Messengers giving glad tidings and warning, that mankind should have no argument against God, after the messengers; and God is mighty, wise.
Apostles who gave good news as well as warning, that mankind, after (the coming) of the apostles, should have no plea against God: For God is Exalted in Power, Wise
Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise
لَّـٰكِنِ ٱللَّهُ یَشۡهَدُ بِمَاۤ أَنزَلَ إِلَیۡكَۖ أَنزَلَهُۥ بِعِلۡمِهِۦۖ وَٱلۡمَلَـٰۤىِٕكَةُ یَشۡهَدُونَۚ وَكَفَىٰ بِٱللَّهِ شَهِیدًا ١٦٦
But God Himself bears witness to what He has sent down to you––He sent it down with His full knowledge- the angels too bear witness, though God is sufficient witness
Allah bears witness to that which He has sent down (the Qur’an) to you (Muhammad). He has sent it down with His knowledge, and the angels bear witness too. Allah is All-Sufficient as a Witness.
How be it Allah beareth witness by that which He hath sent down unto thee He sent it down with His own knowledge and the angels also bear witness; and sufficieth Allah as a Witness
God is Himself witness to what has been revealed to you, and revealed with His knowledge, and the angels are witness; and God is sufficient as witness
But Allah bears witness to that which He revealed to you, He has revealed it to you as the knowledge of HU. The angels (the forces pertaining to this revelation; Gabriel) also bear witness to this fact. Sufficient for you is Allah as a witness.
But Allah bears witness to what He has sent down to you. He has sent it down with His knowledge. The angels bear witness as well. And Allah suffices as a Witness.
But Allah bears witness to what He has sent down to you —He sent it down with His knowledge— and the angels bear witness [too], and Allah quite suffices as a witness
(Whether people believe or not) God bears witness to (the truth of) what He has sent down to you. And He has sent it down from, based on and together with, His Knowledge. And the angels also bear witness (to it) though God suffices for a witness
(They deny the Qur'an) but Allah (Himself) bears witness through His revelation to you that He has revealed it (- the Qur'an pregnant) with His knowledge, and the angels bear witness (as well). Yet Allah suffices for a Witness
But God bears witness to that He has sent down to thee; He has sent it down with His knowledge; and the angels also bear witness; and God suffices for a witness
But God testifies to what He sent down to you, that He sent it down with His knowledge, and the angels testify too, but God is enough as a witness.
God, hereby, testifies that what you say on His behalf is the true revelation of God, reflecting His Knowledge. The angles also testify for this; but God Himself is enough to be relied upon as witness
But God bears witness that what He has sent to you, He has sent from His own knowledge, and the angels bear witness, but enough is God for a witness
But Allah bears witness to what He sent down to you; He sent it down with His knowledge, and the angels bear witness, though Allah suffices as a witness.
But God bears witness to what He has revealed to thee: He revealed it in His knowledge, and the angels bear witness too; though God is witness enough
But Allah is the Witness of what He has sent down upon you - He has sent it down by His knowledge; and the angels are witnesses; and sufficient is Allah’s testimony
But Allah bears witness that what He sent down to you, He sent it down through His knowledge and the angels bear witness and Allah is sufficient as All-witnessing.
God is witness of that revelation which He hath sent down unto thee; He sent it down with his special knowledge: The angels also are witnesses thereof; but God is a sufficient witness
But Allah bears witness to what He has revealed to you: He revealed it from His own knowledge, and the angels bear witness too; though Allah is witness enough
But Allah bears witness for that which He has sent down to you. He has sent it down with His Knowledge, and the angels bear witness, it is sufficient that Allah is the Witness
But God is himself witness of what He hath sent down to thee: In His knowledge hath He sent it down to thee. The angels are also its witnesses: but God is a sufficient witness
But Allah gives evidence in accordance with what He sent down towards you, that He has sent it down under His Knowledge; and the angels (too) give evidence. And it became quite sufficient for Allah acting as a Witness
And God bears witness to what He caused to descend to thee. He caused it to descend with His knowledge. And the angels also bear witness. And God sufficed as witness.
Allah bears witness that what He has sent to you [Prophet Muhammed] He has sent from His knowledge. The angels also bear witness, although Allah is enough for a witness.
People may or may not believe it, but Allah bears witness that what He has sent to you, O Muhammad, He has sent with His own Knowledge and so do the angels; though only Allah’s testimony is sufficient
(Whether people believe or not) Allah bears witness that whatever He has revealed to you, He has revealed with His knowledge, and the angels bear witness to it too, though the witness of Allah is sufficient
But Allah bears witness by that which He has revealed to thee that He has revealed it with his knowledge, and the angels (also) bear witness. And Allah is sufficient as a witness
But Allah bears witness regarding that which He sent down to you, (that) He sent it down with His knowledge and the angels (too) bear witness and Allah is sufficient as a Witness.
But Allah bears witness by what He has sent down to you. He has sent it down, with His knowledge. And the angels bear witness. And Allah is sufficient as a witness
(O Beloved! Whether somebody believes in your Prophethood or not,) Allah (Himself) bears witness to (this fact that) whatever He has sent down to you has sent down with His knowledge. And the angels (too) bear witness to that effect (for your sake), and Allah is All-Sufficient as a witness
But God bears witness for what He has sent down to you with His knowledge, and the Angels bear witness; and God is enough as a witness
But God bears witness for what He has sent down to you with His knowledge, and the angels bear witness; and God is enough as a witness.
But God bears witness for what He has sent down to you with His knowledge, and the angels bear witness; and God is enough as a witness.
But God witnesses/testifies with what He descended to you, He descended it with His knowledge, and the angels witness/testify, and enough with God (as) a witness
However it be, God [Himself] bears witness to the truth of what He has bestowed from on high upon thee: out of His own wisdom has He bestowed it from on high, with the angels bearing witness thereto - although none can bear witness as God does
But Allah bears witness to what He has sent down to you. He has sent it down with His knowledge; and the Angels (also) bear witness; and Allah suffices as Ever-Witnessing
But Allah (Himself) testifieth concerning that which He hath revealeth unto thee; in His knowledge hath He revealed it; and the angels also testify. And Allah is sufficient Witness
God testifies that whatever He has revealed to you (Muhammad) He has revealed it on purpose and the angels also testify to it but God's testimony alone is Sufficient
But Allah bears witness that what He has revealed to you, has revealed it with His knowledge. The angels too, bear witness, (though) Allah is sufficient as witness
However, Allâh testifies that whatever He has sent down to you, He has sent it down with His Knowledge, and the ‘Angels’ also testify to it. Sufficient is Allâh as a Witness.
(Skeptics may doubt), but Allah Himself testifies to (the truth of) what He has revealed to you, (Oh Muhammad, SAW). He has sent to you this revelation with His (unerring and infallible) knowledge. The angels testify (to that fact) also! And Allah suffices as the Witness
Lo! Allâh testifies that whatever He has revealed to you, He has revealed it with His Knowledge, and the Angels also testify to it. Sufficient is Allâh as a Witness.
But Allah is a witness of all that He has revealed to you O Muhammad and with it He has been associated. He sent it down by His authority and to this effect do the angels bear witness, and enough is Allah Himself to be the witness
Allah bears witness of what He has sent down to you – He has sent it down with His knowledge – and the Angels are witnesses too. Allah is a sufficient Witness
Yet ˹if you are denied, O Prophet,˺ Allah bears witness to what He has sent down to you—He has sent it with His knowledge. The angels too bear witness. And Allah ˹alone˺ is sufficient as a Witness.
But Allah is a witness that what He revealed to you He revealed with His knowledge, and the angels are witnesses, and Allah is sufficient as a witness.
But God bears witness, by that which He has revealed to you, that He revealed it with His knowledge; the angels bear witness too. And there is no better witness than God
But GOD bears witness concerning what He has revealed to you; He has revealed it with His knowledge. And the angels bear witness as well, but GOD suffices as witness.
God [Himself] bears witness to what He has sent down to you: He sent it down from on high with His knowledge and with the angels bearing witness- although God is a sufficient witness.
God [Himself] bears witness to what He has sent down to you: He sent it down from on high with His knowledge and with the angels bearing witness- although God is a sufficient witness.
But Allah witnesses with what He had sent down to you. He sent it down with His knowledge. And the angels are witnessing. And sufficient with Allah is a witness.
But Allah bears witness to what He has sent down to you that He has sent it down with His knowledge, and the angels (also) bear witness; and Allah is sufficient as witness
However it be, God [Himself] bears witness to the truth of what He has bestowed from on high to you: with His knowledge He bestowed it from on high; and the angels also bear witness to that; although God is sufficient as a witness.
Allah bears witness concerning what He has revealed to you. With His Own Knowledge He has revealed it. If you reflect on the Order in the Universe, you shall find that His angels, the Universal Laws, bear witness. And Allah is Sufficient Witness
But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness
But ALLAH bears witness by means of the revelation which HE has sent down to thee, that HE has sent it down full of HIS knowledge, and the angels also bear witness; and sufficient is ALLAH as a Witness
But God Himself bears witness to that which He has sent down unto thee—He sent it down with His Knowledge—and the angels bear witness. And God suffices as a Witness
But Allah bears witness that which He has sent to you, He has sent from His (Own) Knowledge, and the angels bear witness: And Enough is Allah for a Witness (Shaheed)
God Himself bears witness to what He revealed to you. He revealed it with His knowledge, and the angels also bear witness. Yet, God is sufficient as a Witness.
But God bears witness to what He revealed to you. He revealed it with His knowledge. And the angels bear witness. Though God is a sufficient witness
But God witnesses to having revealed to you God's revelation by divine knowledge. And the angels bear witness, though God is enough of a witness.
But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness
But God bears witness to what He has revealed to you: He revealed it in His knowledge, and the angels bear witness; and God sufficed for a witness.
But God beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is God for a witness
But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is Allah for a witness
إِنَّ ٱلَّذِینَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِیلِ ٱللَّهِ قَدۡ ضَلُّوا۟ ضَلَـٰلَۢا بَعِیدًا ١٦٧
Those who have disbelieved and barred others from God’s path have gone far astray
Surely, those who disbelieve and prevent people from the way of Allah, surely they have strayed far away.
Verily those who disbelieve and keep others from the way of Allah, have surely strayed far away
Those who denied and turned away from the path of God, have wandered far astray
Those who deny the reality and prevent others from the way of Allah have gone far astray.
Those who are kafir and bar access to the Way of Allah have gone very far astray.
Indeed those who are faithless and bar [others] from the way of Allah, have certainly strayed into far error
Surely those who (in defiance of that testimony) disbelieve and bar (people) from God’s way, have indeed gone far astray
Those who disbelieve and hinder (others) from (following) Allah's way, have indeed strayed, a far off straying
Surely those who disbelieve, and bar from the way of God, have gone astray into far error
Those who disbelieve and obstruct God's way have indeed lost (the way), a far away losing.
Those who have chosen to disbelieve and prevent people [in any manner such as recourse to multi- media in our time] to join the believers, have indeed gone far in darkness [to be saved.]
Those who do not believe and who keep people off the path of God, have indeed strayed far, far from the path
Surely those who have denied and barred from the way of Allah have truly strayed into extreme misguidance.
Verily, those who misbelieve and obstruct the way of God, have erred a wide error
Indeed those who disbelieved and prevented (others) from the way of Allah, have undoubtedly wandered far astray
Truly those who disbelieved and they hindered from the way of Allah, they have indeed gone far astray.
They who believe not, and turn aside others from the way of God, have erred in a wide mistake
Verily, those who disbelieve and obstruct the way of Allah have strayed in wide error
Those who disbelieve and bar from the way of Allah have strayed into far error
Verily, they who believe not and pervert from the way of God, have indeed erred with error wide of truth
Verily, those people who disbelieved and diverted (people) from the Way of Allah — certainly they have strayed to a straying remote
Truly, those who were ungrateful and barred others from the way of God, they, surely, went astray, a wandering far astray.
Those who reject faith and obstruct the way of Allah have wandered far astray.
Those who reject faith and hinder others from the Way of Allah, have indeed strayed far away from the Path
Those who denied this truth and barred others from the way of Allah have indeed strayed far
Those who disbelieve and hinder (others) from Allah’s way, they indeed have erred, going far astray
Those who do not believe and turn away (people) from the way of Allah, have certainly erred, going far astray.
Those indeed have strayed far away, who suppress the Truth and cause hindrance in Allah's Path
Verily, those who disbelieved (i.e., belied the Prophethood of Muhammad [blessings and peace be upon him]) and hindered (people) from the path of Allah, they undoubtedly went far astray (from the truth)
Those who have rejected and turned away from the path of God, they have strayed a far straying
Those who have rejected and turned away from the path of God, they have strayed a far straying.
Those who have rejected and turned away from the path of God, they have strayed a far straying.
That those who disbelieved and prevented/obstructed from God's way/path, they had misguided a distant/far misguidance
Behold, those who are bent on denying the truth and on turning others away from the path of God have indeed gone far astray
Surely (the ones) who have disbelieved and barred from the way of Allah have already erred into far error
Lo! those who disbelieve and hinder (others) from the way of Allah, they verily have wandered far astray
Those who have rejected the faith and have obstructed people from the way of God, have certainly gone far away from the right path
Surely, those who disbelieved and prevented (people) from the way of Allah have gone far astray
Indeed, those who indulge excessively in disbelief (in Allâh) and deter the people from the path of Allâh have strayed far astray.
Indeed, those who disbelieve and hinder (others) from the path of Allah have lost their way, and have strayed far away
Indeed, as for those who have no tendency to live by Faith, and hinder the people from the path of Allâh, they have gone far away from the path of Truth.
Indeed, those who denied Allah and stood in the way to prevent Allah's spirit of truth from guiding people into all truth have been led by the nose into the depth of the maze of error
Those who deny the truth and stop others from the path of Allah have wandered far, far astray, they deny the truth and do wrong,
Those who disbelieve and hinder ˹others˺ from the Way of Allah have certainly strayed far away.
Those who reject (the truth) and divert from the way of Allah have already gone far astray.
Those that disbelieve and debar others from the path of God have strayed far into error
Surely, those who disbelieve and repel from the way of GOD have strayed far astray.
Those who have denied the truth and turned others away from God's path have gone far astray.
Those who have denied the truth and turned others away from God’s path have gone far astray.
Surely those who disbelieved and hindered Allah's pathway have already strayed a farthest astray.
Verily, those who disbelieve and hinder (people) from the way of Allah, have gone astray far away (from felicity)
Those who disbelieve and debar others from the way of God have indeed gone far astray.
Those who deny such obvious Reality and try to hinder from the Way of Allah, have wandered far astray
Surely (as for) those who disbelieve and hinder (men) from Allah's way, they indeed have strayed off into a remot
Those who disbelieve and hinder others from the way of ALLAH, have certainly strayed far away
Verily those who disbelieve and who turn from the way of God have certainly wandered far astray
Surely, those who reject Faith and prevent (men) from the Way of Allah, have surely strayed far, far away from the (right) Path
Those who disbelieve and hinder others from God’s path have gone far astray.
Those who disbelieve and repel from God's path have gone far astray
Not available
Indeed, those who disbelieve and avert [people] from the way of Allah have certainly gone far astray
Indeed, those who disbelieved and hindered from the way of God, certainly they have erred, a far error.
Those who reject Faith and keep off (men) from the way of God, have verily strayed far, far away from the Path
Those who reject Faith and keep off (men) from the way of Allah, have verily strayed far, far away from the Path
إِنَّ ٱلَّذِینَ كَفَرُوا۟ وَظَلَمُوا۟ لَمۡ یَكُنِ ٱللَّهُ لِیَغۡفِرَ لَهُمۡ وَلَا لِیَهۡدِیَهُمۡ طَرِیقًا ١٦٨
God will not forgive those who have disbelieved and do evil, nor will He guide them to any pat
Surely, those who disbelieve and do wrong, Allah will neither forgive them, nor He will guide them to any way
Verily those who have disbelieved and done wrong, Allah is not one to forgive them nor to guide them to any way
Those who deny and transgress will not be forgiven by God, nor be shown the wa
Indeed Allah will neither forgive nor open a path (of understanding) for those who deny the reality and who do wrong.
Allah will not forgive those who are kafir and do wrong or guide them on any path,
Indeed those who are faithless and do wrong, Allah shall never forgive them, nor shall He guide them to any way
Surely those who disbelieve and do wrong (to people by barring them from God’s way, and to God and His Messengers and angels, and to all believers and all creatures bearing witness to the truth, and to their own conscience, by accusing them of lying and deception) – God will indeed not forgive them nor will He guide them to a roa
Those who have disbelieved and have associated partners with Him, it is not for Allah to protect them, nor will He show them any wa
Surely the unbelievers, who have done evil, God would not forgive them, neither guide them on any roa
Indeed, those who disbelieve and do wrong, God is not to forgive them, and He does not guide them to a (right) way,
As to those who disbelieve and do injustice, God will not forgive them nor guide them to the straight path
Those who do not believe, and do wrong, God will not forgive them nor guide them to a path
Surely those who have denied and have done injustice—indeed, Allah is not to forgive them, nor is He to guide them to any road
Verily those who misbelieve and are unjust, God will not pardon them, nor will He guide them on the road
Indeed those who disbelieved and crossed the limits - Allah will never forgive them, nor guide them to a way
Indeed those who disbelieved and they did wrong, it is not for Allah to forgive them nor is it for Him to guide them to any road.
Verily those who believe not, and act unjustly, God will by no means forgive, neither will He direct them into any other way
Verily, those who disbelieve and do wrong (are unjust), Allah will not pardon them, nor will He guide them on the Wa
Surely, those who disbelieve and have done harm. Allah would not forgive them, neither guide them to a Path
Verily, those who believe not, and act wrongfully, God will never pardon, and never will he guide them on path
Verily, those who have disbelieved and committed transgression, surely Allah will not be (such) that He forgives for them and nor (He will be such) that He guides them to the way
Truly, those who were ungrateful and did wrong, God will never be forgiving of them, nor guide them to a road
Allah will not forgive those who reject faith and continue to sin. He will not guide them on a path.
Surely Allah will neither forgive those who reject faith and act unjustly; nor guide them to any wa
Likewise, Allah will neither forgive those who denied the truth and took to wrong-doing nor will He show them any other way
Those who disbelieve and act unjustly, Allah will never forgive them, nor guide them to a path
Allah will certainly not forgive those who do not believe and are unjust, nor will He guide them to (any) road,
Allah won't indeed forgive those who suppress the Truth and do wrong, nor guide them to a way
Indeed, those who have disbelieved (by denying Allah’s witness) and done injustice (by denying the Messenger’s glory), Allah will by no means forgive them, nor will show them any path (on the Day of Judgment)
Those who have rejected and did wrong, God was not to forgive them, nor guide them to a path
Those who have rejected and did wrong, God was not to forgive them, nor guide them to a path.
Those who have rejected and did wrong, God was not to forgive them, nor guide them to a path.
That those who disbelieved and caused injustice/oppression, God was not to forgive for them, and nor to guide them a way/path
Behold, those who are bent on denying the truth and on evildoing - God will indeed not forgive them, nor will He guide them onto any roa
Surely (the ones) who have disbelieved and have done injustice, indeed Allah would not forgive them, nor indeed guide them on any road
Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road
God will not forgive those who have rejected the faith and committed injustice, nor will He guide them to any wa
Surely, those who disbelieved and transgressed, Allah is not going to forgive them, nor to lead them to a wa
Indeed, those who indulge excessively in disbelief (in Allâh) and act unfairly , Allâh will not forgive them, nor will He guide them to any path,
Allah will not forgive those who disbelieve and do wrong. He will not guide them on to the road (to salvation)
Surely those who persistently refuse to Yield to the Truth, and consciously abandon the Knowledge of the Truth in favour of their own whims- it is not for Allâh to forgive them, neither to guide them to any path,
And those who denied Allah. and were wrongful of actions, were born to be losers; never shall Allah forgive them nor guide them to the path. of righteousness
Allah will not forgive nor guide them along a path
Those who disbelieve and wrong themselves—surely Allah will neither forgive them nor guide them to any path
Those who reject (the truth) and do wrong, Allah will not forgive them nor guide them a path.
God will not forgive those who disbelieve and act unjustly; nor will He guide them to any pat
Those who disbelieve and transgress, GOD will not forgive them, nor will He guide them in any way;
God will not forgive those who reject the truth and are unjust, nor will He guide them onto any path
God will not forgive those who reject the truth and are unjust, nor will He guide them onto any path
Surely those who disbelieved and oppressed; Allah would never forgive them, nor would guide them to a road.
Verily, those who disbelieve and act unjustly, it is not for Allah to forgive them, nor will He guide them to a way. 169. Except the way to Hell, to abide therein for ever and that (retribution) is easy for Allah
Those who disbelieve and persist in wrongdoing will find that God will never forgive them, nor will He guide them onto any road,
Those who indulge in such blatant denial and hinder people from Allah's Way, are wrongdoers. They are violating one of the basic human rights i.e. that of attaining knowledge (4:167). According to the Law of Requital, they block their own way to forgiveness and guidance
Surely (as for) those who disbelieve and act unjustly Allah will not forgive them nor guide them to a pat
Surely, those who have disbelieved and have acted unjustly, ALLAH will not forgive them, nor will HE show them any way
Verily those who disbelieve and do wrong, God will not forgive them, nor will He guide them to any path
Surely, those who reject Faith and do wrong— Allah will not forgive them nor guide them to any way—
For those who disbelieve and commit injustice, God will neither forgive nor guide them onto any path.
Those who disbelieve and transgress; God is not about to forgive them, nor will He guide them to any path
Not available
Indeed, those who disbelieve and commit wrong [or injustice] - never will Allah forgive them, nor will He guide them to a path
Indeed, those who disbelieved and did wrong, God will not forgive them, and He will not guide them to a way,
Those who reject Faith and do wrong,- God will not forgive them nor guide them to any way
Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way
إِلَّا طَرِیقَ جَهَنَّمَ خَـٰلِدِینَ فِیهَاۤ أَبَدࣰاۚ وَكَانَ ذَ ٰلِكَ عَلَى ٱللَّهِ یَسِیرࣰا ١٦٩
except that of Hell, where they will remain for ever- this is easy for God
except way of hell, they will abide in it forever, and that is easy for Allah.
Except the way to Hell, as abiders therein for ever, and this unto Allah is ever easy
Except to Hell, where they will abide for ever; and this is how (the law of God) works inevitably
Except for the path of hell (the understanding that leads to a life of hell)! They will abide therein eternally. This is easy for Allah.
except the path of Hell, remaining in it timelessly, for ever and ever. That is easy for Allah.
except the way to hell, to remain in it forever, and that is easy for Allah
Except the road of Hell, to abide therein for ever; and that is easy for God
Other than the way leading to Gehenna, wherein they shall live for long; indeed that would be easy for Allah
but the road to Gehenna, therein dwelling forever and ever; and that for God is an easy matter
except way of hell, remaining in there forever and ever, and that is easy for God.
The only path that God will guide them to is the path which leads to the Hell (in which they will live in forever) and this is certainly easy for God to do
Except a path to hell, to dwell therein forever, and this is easy for God
except the road to Hell, abiding therein forever. And that has always been easy for Allah.
save the road to hell, to dwell therein for aye;- that is easy enough to God
Except the path of hell, in which they will remain for ever and ever; and that is easy for Allah
Except the road to hellfire to abide therein forever and that indeed is easy for Allah.
than the way of hell; they shall remain therein for ever: And this is easy with God
Save the way to hell, to dwell therein forever; that is easy enough to Allah
except the road to Gehenna, there they are eternal, and for Allah that is an easy matter
Than the path to Hell, in which they shall abide for ever! And this is easy for God
except the way to Hell. (They will be) dwellers therein forever. And this happened to be very easy for Allah, (to implement)
but the road to hell, ones who will dwell in it forever, eternally. And that had been easy for God.
The exception is the path to Hell to dwell therein forever. This is easy for Allah!
other than the path of hell, wherein they will live forever and this is easy for Allah
save that of Hell wherein they will abide. And that is easy for Allah
Except the path of hell, to abide in it for a long time. And that is easy to Allah
except the road of hell, they will stay in it for ever and that is easy for Allah.
Other than the way to Hell, for them to dwell therein forever. And that is easy for Allah
Except the path of Hell wherein they shall dwell beyond the count of time and that is easy for Allah
Except to the path of Hell, in it they will abide eternally. For God this is very easy
Except to the path of Hell, they will abide therein eternally. For God this is very easy.
Except to the path of Hell, they will abide therein eternally. For God this is very easy.
Except Hell's way/path, immortally/eternally in it forever, and that was/is on God easy/little
but the road that leads to hell, therein to abide beyond the count of time: and this is indeed easy for God
Except the road to Hell, eternally (abiding) therein forever; and that has been for Allah an easy (thing)
Except the road of hell, wherein they will abide for ever. And that is ever easy for Allah
other than that of hell wherein they will live forever. For God this is not in the least bit difficult
other than the way of Jahannam where they are to remain for ever. That is easy for Allah
But to the path of Hell where they will abide therein. And this is too easy for Allâh to do so.
Instead (He will lead them along) the road to hell. They will stay there forever. That is really easy for Allah
Except for the path that leads to Gehenna wherein they will live forever . And that is ever easy for Allâh.
But only to the path which leads directly to Hell wherein they will have passed through nature to eternal suffering. And this is indeed quite easy for Allah to bring into effect
except the path to Hell, remaining there forever and to do so is easy for Allah
except that of Hell, to stay there for ever and ever. And that is easy for Allah.
Except the path to hell where they will remain forever, and that is easy for Allah.
other than the path of Hell, wherein shall they abide for ever. Surely that is easy enough for God
except the way to Hell, wherein they abide forever. This is easy for GOD to do.
except the path that leads to Hell, where they will live eternally. This is easy for God.
except the path that leads to Hell, where they will live eternally. This is easy for God.
Except Gohanam (Hell) road, immortals therein forever. And that is easy upon Allah.
Except the way to Hell, to abide therein for ever and that (retribution) in easy for Alla
except the road to hell, wherein they will abide beyond the count of time. That is indeed easy for God.
The only way the Divine Law leaves open for them is the way to Hell. And it is easy for Allah
Except the path of hell, to abide in it for ever, and this is easy to Allah
Except the way of Hell, wherein they shall abide for a long, long period. And that is easy for ALLAH
save the path of Hell, to abide therein forever; and that is easy for God
Except the way of Hell, to live in there forever, and for Allah this is easy
Except the path to Hell, where they will dwell forever. This is easy for God.
Except to the path of Hell, where they will dwell forever. And that is easy for God
Not available
Except the path of Hell; they will abide therein forever. And that, for Allah , is [always] easy
Except the way to Hell, to dwell therein forever; that is easy for God.
Except the way of Hell, to dwell therein for ever. And this to God is easy
Except the way of Hell, to dwell therein for ever. And this to Allah is easy
یَـٰۤأَیُّهَا ٱلنَّاسُ قَدۡ جَاۤءَكُمُ ٱلرَّسُولُ بِٱلۡحَقِّ مِن رَّبِّكُمۡ فَءَامِنُوا۟ خَیۡرࣰا لَّكُمۡۚ وَإِن تَكۡفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ عَلِیمًا حَكِیمࣰا ١٧٠
The Messenger has come to you [people] with the truth from your Lord, so believe- that is best for you- for even if you disbelieve, all that is in the heavens and the earth still belongs to God, and He is all knowing and all wise
O mankind! Surely, the Messenger (Muhammad) has come to you with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then indeed to Allah belongs what is in the heavens and the earth. Allah is All-Knower, All-Wise.
O ye mankind! assuredly there hath come unto you the Prophet with the truth from your Lord wherefore believe that it may be well for you. And if ye disbelieve, then verily Allah's is whatsoever is in the heavens and the earth; and Allah is ever Knowing, Wise
O men, the Apostle has now come to you, bringing the truth from your Lord; so believe for your own good; but if you deny (then remember) that all that is in the heavens and the earth belongs to God; and God is all-knowing and all-wise
O mankind, the Rasul has come to you from your Rabb in Truth! So believe in what is good for you! If you deny, know that whatever is in the heavens and the earth is for Allah (for the manifestation of the qualities denoted by the Names of Allah). Allah is the Aleem, the Hakim.
Mankind! the Messenger has brought you the truth from your Lord, so it is better for you to have iman. But if you are kafir, everything in the heavens and the earth belongs to Allah. Allah is All-Knowing, All-Wise.
O mankind! The Apostle has certainly brought you the truth from your Lord. So have faith! That is better for you. And if you are faithless, [you should know that] to Allah indeed belongs whatever is in the heavens and the earth, and Allah is all-knowing, all-wise
O humankind! The Messenger has come to you with the truth from your Lord: believe, then, for your own good. And if you disbelieve, then (know that your unbelief will in no way harm Him, for) to God belongs whatever is in the heavens and on the earth. And God is All-Knowing, All-Wise
O mankind! this Messenger has indeed come to you with the truth from your Lord, so believe, it will be better for you. But if you disbelieve know that whatever is in the heavens and in the earth belongs to Him. Allah is ever All-Knowing, All-Wise
O men, the Messenger has now come to you with the truth from your Lord; so believe; better is it for you. And if you disbelieve, to God belongs all that is in the heavens and in the earth; and God is All-knowing, All-wise
People, the messenger has brought you the truth from your Lord, so believe, it is better for you, and if you disbelieve, (know that) everything in the skies and on the earth belongs to God, and God is knowledgeable and wise.
O’ mankind! this Prophet has come from God, armed with truth to you. Believing in him is the best decision of yours. If you decide not to believe, know that [you harm none but yourself as God does not need your belief as] everything in the heavens and the earth belongs to God. Know that God knows everything [thus you cannot do mischief in His Kingdom without His knowledge and that] He is the Most Wise
O humanity, the messenger has come to you in truth from God. Believe in him, it is best for you. But if you do not believe, to God belong all things in the heavens and on earth, and God is All Knowing, All Wise
O mankind, the Messenger has truly come to you with the truth from your Lord, so believe—that is better for you. But if you deny, then to Allah belongs whatever is in the heavens and the earth, for Allah has always been All-Knowing, All-Wise.
O ye folk! the Apostle has come to you with truth from your Lord: believe then, for it is better for you. But if ye misbelieve, then God's is what is in the heavens and the earth, and God is knowing, wise
O mankind! This Noble Messenger (Prophet Mohammed - peace and blessings be upon him) has come to you with the truth from your Lord, so accept faith for your own good; and if you disbelieve, then undoubtedly to Allah only belongs all whatever is in the heavens and in the earth; and Allah is All Knowing, Wise
O you the mankind! The messenger has indeed come to you with the truth from your Lord. Therefore believe! It is better for you. But if you disbelieve, then for Allah is all that is in the heavens and in the earth and Allah is indeed All-knowing, All-wise.
O men, now is the apostle come unto you, with truth from your Lord; believe therefore, it will be better for you. But if ye disbelieve, verily unto God belongeth whatsoever is in heaven and on earth; and God is knowing and wise
O you people! The Messenger has come to you with truth from your Lord: believe, then, in him, for it is better for you. But if you disbelieve, then (know) that to Allah belongs all that is in the heavens and the earth, and Allah is Knower, Wis
O people, the Messenger (Prophet Muhammad) has come to you with the truth from your Lord, so believe, it is better for you. If you disbelieve, to Allah belongs all that is in the heavens and the earth. And Allah is the Knower, the Wise
O men! now hath an apostle come to you with truth from your Lord. Believe then, it will be better for you. But if ye believe not, then, all that is in the Heavens and the Earth is God's; and God is Knowing, Wise
O you mankind! Verily, there has come to you the Messenger with Al-Haqq (The Truth) from your Nourisher-Sustainer, so (now) Believe (in His Book, it will be) better for you. And if you disbelieve, then certainly to Allah belongs whatever (is) in the heavens and the earth. And Allah is All-Knowing, Al-Wise
O humanity! Surely, the Messenger drew near you with The Truth from your Lord. So believe, it is better for you. And if you are ungrateful, then, truly, to God is whatever is in the heavens and the earth. And God had been Knowing, Wise.
O Humanity, the Messenger has come to you with truth from Allah. It is best for you to believe. If you reject faith, to Allah belong all things of Heaven and Earth, and Allah is the All-knowing, Perfectly Wise.
O mankind! The Messenger has brought you the Truth from your Lord, so believe in it, it is for your own benefit. If you disbelieve, then you should know that to Allah belongs all that is in the heavens and in the earth. Allah is the Knowledgeable, Wise
O men! Now that the Messenger has come to you bearing the Truth from your Lord, believe in him; it will be good for you. If you reject, know well that to Allah belongs all that is in the heavens and the earth. Allah is All-Knowing, All-Wise
O mankind, the Messenger has indeed come to you with truth from your Lord, so believe, it is better for you. And if you disbelieve, then surely to Allah belongs whatever is in the heavens and the earth. And Allah is ever Knowing, Wise
O mankind ! the messenger has come to you with the truth from your Fosterer, therefore believe (in him, that will be) better for you, and if you do not believe then (know that) whatever is in the skies and the earth, is certainly Allah's, and Allah is Knowing, Wise.
O Mankind! Certainly, the Messenger has come to you with the Truth from your Lord. So believe! It is good for you. And if you suppress the Truth, then, indeed, all that is in the heavens and the earth is Allah's! And Allah is Knowledgeable, Wise
O mankind! Indeed, this Messenger (blessings and peace be upon him) has come to you with the truth from your Lord. So believe (in him) for your own good. But if you disbelieve (i.e., deny his Prophethood, then bear in mind that He is Beyond Any Need of you because) whatever is in the heavens and the earth belongs to Allah indeed. And Allah is All-Knowing, Most Wise
O people, a messenger has come to you with truth from your Lord, so believe; that is better for you. And if you disbelieve, then to God is what is in heavens and Earth. And God is Knowledgeable, Wise
O people, a messenger has come to you with the truth from your Lord, so believe; that is better for you. And if you reject, then to God is what is in the heavens and the earth. And God is Knowledgeable, Wise.
O people, a messenger has come to you with the truth from your Lord, so believe; that is better for you. And if you reject, then to God is what is in the heavens and the earth. And God is Knowledgeable, Wise.
You, you the people, the Messenger had come to you with the truth from your Lord, so believe, (it is) best for you, and if you disbelieve, so to God (belongs) what (is) in the skies/space, and the earth/Planet Earth, and God was/is knowledgeable, wise/judiciou
O mankind! The Apostle has now come unto you with the truth from your Sustainer: believe, then, for your own good! And if you deny the truth - behold, unto God belongs all that is in the heavens and all that is on earth, and God is indeed all-knowing, wise
O you mankind, the Messenger has already come to you with the Truth from your Lord; so believe; most charitable is it for you. And in case you disbelieve, then surely to Allah belongs whatever is in the heavens and the earth; and Allah has been Ever-Knowing, Ever-Wise
O mankind! The messenger hath come unto you with the Truth from your Lord. Therefor believe; (it is) better for you. But if ye disbelieve, still, lo! unto Allah belongeth whatsoever is in the heavens and the earth. Allah is ever Knower, Wise
Mankind, the Messenger has come to you from your Lord in all Truth. It is for your own good to believe in him, but if you disbelieve, know that to God belongs all that is in the heavens and the earth. God is All-knowing and All-wise
O people, the Messenger has come to you with the truth from your Lord. So, believe. That is good for you. If you disbelieve then, to Allah belongs what is in the heavens and the earth. Allah is All-Knowing, All-Wise
O’ mankind, the ‘Messenger’ has indeed come to you with Truth from your Lord. Therefore, it is for your own benefit to believe in him. But If you disbelieve, (then you’ll need know that) unto Allâh, does belong all that is in the heavens and on the earth. Allâh is Ever All-Knowing, All-Wise.
Oh mankind! The messenger has brought you the truth from your Lord. So, believe! (It is) better for you. But if you deny, then remember that everything in the heavens and on earth belongs to Allah, and Allah is the all-Knowing, the Wisest
O’ mankind, the Messenger has indeed come to you with Knowledge of the Truth from your Lord. So it is for your own benefit to believe in him. But If you persistently refuse to yield to the Truth, (then you’ll need to know that) whatsoever is in the heavens or on the earth belongs unto Allâh. And He is Ever All-Knowing- All-Wise.
O you people: the Messenger of Allah has come to you with the divine message of the truth authorized by Allah, therefore, you had better conform to Allah's system of faith and worship. And if you should deny Allah and the mission of His Messenger, then you must realize that to Allah belong all that is in the heavens and all that is on earth, and Allah has always been 'Alimun, and Hakimun
People, the Messenger has come to you with the truth from Your Lord, so it is better that you believe than to reject the message, whatever is in the Heavens and the Earth belongs to Allah. Allah is All-Knowing, Wise
O humanity! The Messenger has certainly come to you with the truth from your Lord, so believe for your own good. But if you disbelieve, then ˹know that˺ to Allah belongs whatever is in the heavens and the earth. And Allah is All-Knowing, All-Wise.
Oh people, the messenger has already come to you with the truth from your Lord, so believe, it is better for you. And if you reject (the truth), then to Allah belongs whatever is in the heavens and on earth, and Allah is knowledgeable, wise.
You people! The Apostle has brought you the Truth from your Lord. Have faith and it shall be well with you. If you disbelieve: to God belongs all that the heavens and the earth contain. God is omniscient and wise
O people, the messenger has come to you with the truth from your Lord. Therefore, you shall believe for your own good. If you disbelieve, then to GOD belongs everything in the heavens and the earth. GOD is Omniscient, Most Wise.
People, the Messenger has come to you with the Truth from your Lord, so believe it for your own wellbeing. If you deny the truth, remember that to God belongs everything that is in the heavens and on earth. God is All-Knowing and All-Wise.
People, the Messenger has come to you with the Truth from your Lord, so believe it for your own wellbeing. If you deny the truth, remember that to God belongs everything that is in the heavens and on Earth. God is All-Knowing and All-Wise.
O the people! The Messenger has already come to you with the right from your Lord, so believe, that is a goodness for you. And if you disbelieve, so surely for Allah is whatever is in the skies and whatever is on the earth. And Allah is ever Knowledgeable, Wise.
O' mankind! the Messenger has come to you with the truth from your Lord; then believe (in him) , it is good for you. And if you disbelieve, still, to Allah belongs whatever is in the heavens and the earth, and Allah is All-Knowing, All-Wise
Mankind, the messenger has now come to you with the truth from your Lord. Believe, then, for it is better for you. But if you disbelieve, know that to God belongs all that is in the heavens and all that is on earth. God is indeed All-Knowing, Wise.
O People! The Messenger has come to you with Truth from your Lord. If you believe in him, it is good for you. If you deny, know that to Allah belongs everything in the heavens and the earth. Allah is All Knowing, All Wise. (Following His Commands brings you to harmony with the Universe)
O people! surely the Messenger has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and If you disbelieve, then surely whatever is in the heavens and the earth is Allah's; and Allah is Knowing, Wise
O mankind ! the Messenger has indeed come to you with truth from your Lord; believe therefore, it will be better for you. But if you disbelieve, verily, to ALLAH belongs whatever is in the heavens and in the earth. And ALLAH is All-Knowing, Wise
O mankind! The Messenger has come to you with the truth from your Lord; so believe! It is better for you. But if you disbelieve, unto God belongs whatsoever is in the heavens and the earth, and God is Knowing, Wise
O Mankind! Surely, the Messenger (Muhammad) has come to you in truth from your Lord: Believe in him: It is best for you (to believe in him). But if you reject Faith, to Allah belong all things in the heavens and on earth: And Allah is forever All Knowing (Aleem), All Wise (Hakeem)
O people, the Messenger has brought you the truth from your Lord. So believe, it is better for you. If you disbelieve—to God belongs everything in the heavens and the earth. God is All-Knowing, All-Wise.
O people! The Messenger has come to you with the truth from your Lord, so believe—that is best for you. But if you disbelieve, to God belongs everything in the heavens and the earth. God is Omniscient and Wise
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O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve - then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise
O mankind! Surely the messenger has come to you with the truth from your Lord: so believe, it is better for you. But if you disbelieve, then indeed, God's is what is in the heavens and the earth, and God is knowing, wise.
O Mankind! The Apostle hath come to you in truth from God: believe in him: It is best for you. But if ye reject Faith, to God belong all things in the heavens and on earth: And God is All-knowing, All-wise
O Mankind! The Messenger hath come to you in truth from Allah: believe in him: It is best for you. But if ye reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise
یَـٰۤأَهۡلَ ٱلۡكِتَـٰبِ لَا تَغۡلُوا۟ فِی دِینِكُمۡ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ إِنَّمَا ٱلۡمَسِیحُ عِیسَى ٱبۡنُ مَرۡیَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥۤ أَلۡقَىٰهَاۤ إِلَىٰ مَرۡیَمَ وَرُوحࣱ مِّنۡهُۖ فَءَامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦۖ وَلَا تَقُولُوا۟ ثَلَـٰثَةٌۚ ٱنتَهُوا۟ خَیۡرࣰا لَّكُمۡۚ إِنَّمَا ٱللَّهُ إِلَـٰهࣱ وَ ٰحِدࣱۖ سُبۡحَـٰنَهُۥۤ أَن یَكُونَ لَهُۥ وَلَدࣱۘ لَّهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ وَكَفَىٰ بِٱللَّهِ وَكِیلࣰا ١٧١
People of the Book, do not go to excess in your religion, and do not say anything about God except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of God, His word, directed to Mary, a spirit from Him. So believe in God and His messengers and do not speak of a ‘Trinity’- stop [this], that is better for you- God is only one God, He is far above having a son, everything in the heavens and earth belongs to Him and He is the best one to trust
O people of the Scripture! Don’t exceed the limits in your religion. Don’t say of Allah but the truth only. The Messiah Jesus, son of Mary (no more than) a Messenger of Allah and His Word “Be” which He conveyed to Mary and a soul from Him (was created by Him in her womb). So believe in Allah and His Messengers, you don’t say: “3 (trinity)!” Give up, it is better for you. Only Allah is one worthy of worship. Glory is to Him far above that He should have a son. To Him belongs what is in the heavens and what is in the earth. Allah is All-Sufficient as a Guardian.
O ye people of the Book; exceed not the bounds in Your religion, and say not of Allah save that which is the truth. The Messiah 'Isa, son of Maryam, is but an apostle of Allah and His word --He cast it upon Maryam-- and a spirit from Him. Believe wherefore in Allah and His apostles, and say not: three. Desist, that it may be well for you. Allah is but the One God: hallowed be He that there should be unto Him a son! His is whatsoever is in the heavens and the earth, and sufficeth Allah as a Trustee
O people of the Book, do not be fanatical in your faith, and say nothing but the truth about God. The Messiah who is Jesus, son of Mary, was only an apostle of God, and a command of His which He sent to Mary, as a mercy from Him. So believe in God and His apostles, and do not call Him 'Trinity'. Abstain from this for your own good; for God is only one God, and far from His glory is it to beget a son. All that is in the heavens and the earth belongs to Him; and sufficient is God for all help
O those to whom the knowledge of the reality has come... Do not exceed the requirements of religion and transgress... Do not utter things that are not true about Allah... Jesus, the son of Mary, is only a Rasul of Allah and His Word... He has formed the manifestation of this quality through Mary, and he is a meaning (spirit) from Him (His Beautiful Names)... So believe in Allah, the essence of all things with His Names, and His Rasuls... And do not say “Three” (the Father, the Son, the Spirit)! End this; it is better for you... Allah is the One and Only (the only One who has Uluhiyyah)... HU is Subhan from the concept of having a child! Whatever is in the heavens and the earth is for Him... Sufficient for you is Allah as Wakil, your essential reality with His Names.
People of the Book! do not go to excess in your deen. Say nothing but the truth about Allah. The Messiah, ´Isa son of Maryam, was only the Messenger of Allah and His Word, which He cast into Maryam, and a Spirit from Him. So have iman in Allah and His Messengers. Do not say, ´Three.´ It is better that you stop. Allah is only One God. He is too Glorious to have a son! Everything in the heavens and in the earth belongs to Him. Allah suffices as a Guardian.
O People of the Book! Do not exceed the bounds in your religion, and do not attribute anything to Allah except the truth. The Messiah, Jesus son of Mary, was only an apostle of Allah, and His Word that He cast toward Mary and a spirit from Him. So have faith in Allah and His apostles, and do not say, ‘[God is] a trinity.’ Relinquish [such a creed]! That is better for you. Allah is but the One God. He is far too immaculate to have any son. To Him belongs whatever is in the heavens and whatever is on the earth, and Allah suffices as trustee
O People of the Book! Do not go beyond the bounds in your religion, and do not say anything of God but the truth. The Messiah, Jesus son of Mary, was but a Messenger of God, and a Word of His (Power) which He conveyed to Mary, and a spirit from Him. So believe in God (as the One, Unique God), and His Messengers (including Jesus, as Messenger); and do not say: (God is one of) a trinity. Give up (this assertion) – (it is) for your own good (to do so). God is but One God; All-Glorified He is in that He is absolutely above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And God suffices as the One to be relied on, to Whom affairs should be referred
O people of the Scripture! do not go beyond the limits (of propriety) in the matter of your religion, nor say anything regarding Allah except that which is perfectly true. The Messiah, Jesus, son of Mary was only a Messenger of Allah, and (a fulfillment of) His word which He communicated to Mary, and a mercy from Him. Believe, therefore, in Allah and in all His Messengers, and do not say, `(There are) three (Gods).' Refrain (from following this doctrine) it will be better for you. Verily, Allah is the One and only God. He is Holy. Far above having a son. To Him belongs whatever is in the heavens and whatever is in the earth. And Allah suffices as a Disposer of affairs
People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only One God. Glory be to Him -- That He should have a son! To Him belongs all that is in the heavens and in the earth; God suffices for a guardian
People of the book, do not exaggerate in your religion (way of life) and do not say anything from God except the truth. Jesus Christ, son of Mary, was only a messenger of God, and His word which He conveyed to Mary, and a breath of life (or spirit) from Him. So, believe in God and His messengers, and do not say: “Three (or trinity).” Stop, that is better for you. God is the only one god, He is flawless to have a child. Everything in the skies and on the earth belongs to Him, and God is enough as an advocate.
O’ people of the Scripture, do not exaggerate your religion [and make such over-exaggerated statement such is Jesus in son of God or the God Himself re-incarnated] and attribute nothing but the truth to God. The Messiah, Jesus son of Mary, was no more than a Prophet of God and His Command [as he was born without a father and only by the command of God: “Be” and he was.] His word was the word of God and his spirit was originated from the Divine source. So believe in God and His Prophets and do not believe in “trinity” as rejecting such concept will be your best decision. Know that God [Who is referred to by Christians as “God the Father”] is the One and Only God. It is beneath His Dignity to have a son [which characterizes the low level forms of lives such as animals.] To God belongs everything which is in the heavens and the earth [including His dearest Prophet Jesus.] God alone suffice to rely upon [and you do not have to beg the others such as Jesus, Holy Spirit or no one else] as Protector [and Provider.]
O people of the Book, commit no excesses in your way of life, nor say of God anything but the truth. Christ Jesus the son of Mary was a messenger of God and His word which He bestowed on Mary, and a spirit proceeding from Him. So believe in God and His messengers, and say not “Trinity.” Desist, it will be better for you, for only God is God, the One, and Glory be to Him. Far exalted is He above having a son. To Him belong all things in the heavens and on earth, and enough is God as a manager of affairs
O People of the Scripture, do not exaggerate in your religion, and do not say about Allah except the truth. The Messiah, Jesus, son of Mary, is indeed nothing but Allah's Messenger and His Word that He cast to Mary, and a Spirit from Him. So believe in Allah and His messengers, and do not say, “Three.” Refrain—(that is) better for you. Indeed, Allah is only one God; Highly Exalted is He—that He should have a son! To Him belongs whatever is in the heavens and whatever is in the earth. And Allah suffices as a Trustee.
O ye people of the Book! do not exceed in your religion, nor say against God aught save the truth. The Messiah, Jesus the son of Mary, is but the apostle of God and His Word, which He cast into Mary and a spirit from Him; believe then in God and His apostles, and say not 'Three.' Have done! it were better for you. God is only one God, celebrated be His praise that He should beget a Son! His is what is in the heavens and what is in the earth; and God sufficeth for a guardian
O People given the Book(s)! Do not exaggerate in your religion nor say anything concerning Allah, but the truth; the Messiah, Eisa the son of Maryam, is purely a Noble Messenger of Allah, and His Word; which He sent towards Maryam, and a Spirit from Him; so believe in Allah and His Noble Messengers; and do not say "Three"; desist, for your own good; undoubtedly Allah is the only One God; Purity is to Him from begetting a child; to Him only belongs all whatever is in the heavens and all whatever is in the earth; and Allah is a Sufficient Trustee (of affairs)
O people of the book! Commit no excessiveness in your religion nor say about Allah except the truth. The Messiah Jesus son of Mary is but a messenger of Allah and His word that He delivered to Mary and [he is] a spirit from Him. Therefore believe in Allah and in His messengers and do not say, “three” [Trinity]. Desist. It is better for you. Allah is but one God. All-glorified is He that there should be a son for Him. For Him is all that is in the heavens and all that is in the earth and Allah suffices as a trustee.
O ye who have received the scriptures, exceed not the just bounds in your religion, neither say of God any other than the truth. Verily Christ Jesus the son of Mary is the apostle of God, and his word, which he conveyed into Mary, and a spirit proceeding from him. Believe therefore in God, and his apostles, and say not, there are three Gods; forbear this; it will be better for you. God is but one God. Far be it from Him that He should have a son! Unto Him belongeth whatsoever is in heaven and on earth; and God is a sufficient protector
O you people of the Book! Do not commit excesses in your religion, nor say against Allah anything save the truth. The Messiah, Jesus the son of Mary, was but the messenger of Allah and His Word, which He cast into Mary and a Spirit from Him; believe then
People of the Book, do not exaggerate your religion. Do not say about Allah except the truth. Indeed, the Messiah, Jesus son of Mary, is only a Messenger (and Prophet) of Allah, and His Word (Be) which He gave to Mary, and a (created) spirit by Him. So believe in Allah and His Messengers and do not say: 'Trinity. 'Refrain, it is better for you. Allah is only One God. Exaltations to Him that He should have son! To Him belongs all that is in the heavens and in the earth, it is sufficient that Allah is the Guardian
O ye people of the Book! overstep not bounds in your religion; and of God, speak only truth. The Messiah, Jesus, son of Mary, is only an apostle of God, and his Word which he conveyed into Mary, and a Spirit proceeding from himself. Believe therefore in God and his apostles, and say not, "Three:" (there is a Trinity) - Forbear - it will be better for you. God is only one God! Far be it from His glory that He should have a son! His, whatever is in the Heavens, and whatever is in the Earth! And God is a sufficient Guardian
O Ahl-ul-Kitab! Do not exceed the limits in your way of life; and do not comment about Allah except (what is) The Truth. Without doubt Al-Maseeh, Iesa, Ibn-e-Maryam is Rasulullah (Messenger of Allah) and His Kalimah, which He bestowed on Maryam and a Ruh (Spirit) proceeding from Him. So Believe in Allah and His Messengers and utter not:' Trinity (‘three’)!' Desist (from such utterances, concepts and beliefs; that would be) better for you. Certainly, what is a fact is that Allah is a single deity. He stands absolved and exalted that there happens for Him a son. To Him belongs whatever (is) in the heavens and whatever (is) in the earth. And Allah sufficed as an Advocate (to the Believers)
O People of the Book! Go not beyond the limits in your way of life and say not about God but The Truth: That the Messiah, Jesus son of Mary, was a Messenger of God and His Word that He cast to Mary and a Spirit from Him. So believe in God and His Messengers. And say not: Three. To refrain yourselves from it is better for you. There is only One God. Glory be to Him that He have a son! To Him belongs whatever is in the heavens and whatever is in and on the earth and God sufficed as a Trustee.
O People of the Book, do not commit excesses in your religion. Do not say things about Allah other than the truth. Jesus the Messiah, the son of Mary, was Allah’s messenger, His Word breathed into Mary, and a spirit emanating from Him. Believe in Allah and His messengers. Stop talking about “the Trinity”! That would be better for you. God is One God. Glory to Him! He is above begetting a child. To Him belong all things of Heaven and Earth. Allah is all you need to settle accounts.
O People of the Book! Do not transgress the limits of your religion. Speak nothing but the Truth about Allah. The Messiah, Jesus, the son of Mary was no more than a Messenger of Allah and His Word "Be" which He bestowed on Mary and a Spirit from Him which took the shape of a child in her womb. So believe in Allah and His Messengers and do not say: "Trinity"." Stop saying that, it is better for you. Allah is only One Deity. He is far above from the need of having a son! To Him belongs all that is in the heavens and in the Earth. Allah Alone is sufficient for protection
People of the Book! Do not exceed the limits in your religion, and attribute to Allah nothing except the truth. The Messiah, Jesus, son of Mary, was only a Messenger of Allah, and His command that He conveyed unto Mary, and a spirit from Him (which led to Mary´s conception). So believe in Allah and in His Messengers, and do not say: (Allah is a) trinity. Give up this assertion; it would be better for you. Allah is indeed just one God. Far be it from His glory that He should have a son. To Him belongs all that is in the heavens and in the earth. Allah is sufficient for a guardian
O People of the Book, exceed not the limits in your religion or speak anything about Allah, but the truth. The Messiah, Jesus, son of Mary, is only a messenger of Allah and His word which He communicated to Mary and a mercy from Him. So believe in Allah and His messengers. And say not, Three. Desist, it is better for you. Allah is only one God. Far be it from His glory to have a son. To Him belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as having charge of affairs
O owners of the book ! do not commit excesses in your religion, and do not say about Allah (anything) other than the truth. The Messiah, Isa the son of Maryam, was only a messenger of Allah and His word which He communicated to Maryam and a spirit from Him, so believe in Allah and His messengers and do not say, "Three," it will be better for you (if) you stop (saying it). Allah is only One God (and not one of the three as Christians claim). It is far from His Glory that He should have a son for Himself. Whatever is in the skies and whatever is in the earth is His and Allah is sufficient as a Trustee.
O People of the Book! Commit no excesses in your way of life, and speak not but the truth about Allah. The Messiah Jesus, son of Mary, was only a Messenger of Allah and His Word which He communicated to Mary and a soul from Him. Believe then in Allah and His Messengers, and say not, "Trinity"! Desist. It would be better for you [to desist from uttering this abomination.] Allah is the only Entity worthy of worship. HE is too Exalted to have a son! All that is in the heavens and all that is in the earth is His. And Allah is sufficient as Manager of all things
O People of the Book! Exceed not the limits in your din (religion), and speak nothing but the truth about Allah’s glory. The fact is simple that the Messiah, ‘Isa, the son of Maryam (Jesus, the son of Mary) is Allah’s Messenger and His Word which He conveyed to Maryam (Mary) and a Spirit from Him. So believe in Allah and His Messengers and do not say: ‘There are three (Gods).’ Refrain (from this belief); (that) is best for you. Verily, Allah is the Only One God, Holy is He, far above having a son. Whatever is in the heavens and whatever is in the earth (all) belongs to Him alone. And Sufficient is Allah as a Guardian
O people of the Scripture, do not overstep in your system, nor say about God except the truth. Jesus the son of Mary was no more than God's messenger and the fulfillment of His word to Mary, and a spirit from Him. So believe in God and His messengers, and do not Say: "Trinity." Cease, for it is better for you. God is only One god, be He glorified that He should have a son! To Him is all that is in the heavens and what is in the Earth. God is enough as a caretaker
O people of the Book, do not overstep in your system, nor say about God except the truth. Jesus, son of Mary, was no more than a messenger of God and the fulfillment of His word to Mary and a Spirit from Him. So believe in God and His messengers, and do not say: "Trinity." Cease, for it is better for you. God is only One god, be He glorified that He should have a son! To Him is all that is in the heavens and the earth; and God is enough as a Caretaker.
O people of the Book, do not overstep in your system, nor say about God except the truth. Jesus, son of Mary, was no more than a messenger of God and His word, which He cast to Mary, and a Spirit from Him. So believe in God and His messengers, and do not say: "Three." Cease, for it is better for you. God is only One god, be He glorified that He should have a child! To Him is all that is in the heavens and the earth; and God is enough as a Caretaker.
You The Book's people, do not exaggerate/exceed the limit in your religion, and do not say on (about) God except the truth , but the Messiah, Jesus, Mary's son (is) God's messenger and His word/expression He threw it away to Mary, and a Soul/Spirit (could be Gabriel) from Him; so believe with God, and His messengers, and do not say: "Three." Stop (it is) best for you, but God (is) one God, His praise/glory that to be for him a child; for Him what (is) in the skies/space and what (is) in the earth/Planet Earth, enough/sufficient with God (as a) guardian/protector
O FOLLOWERS of the Gospel! Do not overstep the bounds [of truth] in your religious beliefs, and do not say of God anything but the truth. The Christ Jesus, son of Mary, was but God's Apostle - [the fulfilment of] His promise which He had conveyed unto Mary - and a soul created by Him. Believe, then, in God and His apostles, and do not say, "[God is] a trinity". Desist [from this assertion] for your own good. God is but One God; utterly remote is He, in His glory, from having a son: unto Him belongs all that is in the heavens and all that is on earth; and none is as worthy of trust as God
O population of the Book, (Or: Family of the Book, i.e., Jews and Christians) do not go beyond the bounds in your religion and do not say concerning Allah (anything) except the Truth. Surely the Masih, Isa son of Maryam, (The Messiah, Jesus sonof Mary) was only the Messenger of Allah, and His Word that He cast forth to Maryam, and a Spirit from Him. So, believe in Allah and His Messengers, and do not say, "Three." Refrain; most charitable is it for you; surely Allah is only One God. All Extolment be to Him-that He should have a child. To Him (belongs) whatever is in the heavens and whatever is in the earth; and Allah suffices for an Ever-Trusted Trustee
O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender
People of the Book, do not exceed the limits of devotion in your religion or say anything about God which is not the Truth. Jesus, son of Mary, is only a Messenger of God, His Word, and a spirit from Him whom He conveyed to Mary. So have faith in God and His Messengers. Do not say that there are three gods. It is better for you to stop believing in the Trinity. There is only One God. He is too glorious to give birth to a son. To God belongs all that is in the heavens and the earth. God alone is a Sufficient Guardian for all
O people of the Book, be not excessive in your Faith, and do not say about Allah anything but the truth. The Masih 'Isa, the son of Maryam, is only a Messenger of Allah, and His Word that He had delivered to Maryam, and a spirit from Him. So, believe in Allah and His Messengers. Do not say "Three". Stop it. That is good for you. Allah is the only One God. He is far too pure to have a son. To Him belongs what is in the heavens and what is in the earth. And Allah is enough to trust in
O’ ‘People of the Scripture’, do not exceed the limits in your faith, or utter aught concerning Allâh except the truth. The ‘Messiah’, ‘Jesus son of Mary’, was only a ‘Messenger’ of Allâh, His word which He sent to ‘Mary’ and a spirit from Him. Therefore, believe in Allâh and His ‘Messengers’, and do not say: “Three" (i..e Trinity in Christian doctrine). It is better for you to refrain (from believing in the Trinity). Indeed, Allâh is but one God. Exalted is He above having a son. Unto Him, belongs whatever is in the heavens and whatever is on the earth. Allâh is All-Sufficient as a Trustee.
Oh People of the book! Do not (overstate and) exaggerate your religious beliefs; do not say anything except the truth about Allah. The Messiah, Jesus son of Mary was in fact (nothing more than) the messenger of Allah and His word which He cast upon Mary. (Jesus was) a soul created by Him. So, believe in Allah and His messenger. Do not say (that Allah is) three! Desist! It is better for you (if you desist). Verily, Allah is (only) One. He is (too glorified and) too exalted to have a son. Everything in the heavens and on earth belongs to Him. Allah suffices as a Disposer of all matters and things! (He needs no mediator)
O’ People of the Book! do not exceed the limits in your Faith or utter aught concerning Allâh except the truth. The Messiah, Jesus son of Mary, was not more than a Messenger of Allâh and His Word, which He sent to Mary, and a spirit proceeding from Him. Now, therefore, affirm your faith in Allâh and His Messengers.And do not say: "Three". It is better for you to refrain (from believing in the Trinity). Indeed, Allâh is but One True God. Exalted is He above having a son. Unto Him belongs whatever is in the heavens and whatever is on the earth. And Allâh is All-Sufficient as a Trustee.
O you Ahl AL-Kitab, Do not carry your religious beliefs to excess and beyond the truth, nor should you relate to Allah but the truth, Isa, the son of Maryam, the Messenger of Allah, is simply His Word and edict He authoritatively proclaimed to Maryam and a spirit that proceeded from Him and was conveyed to Maryam by the Spirit Jibril (Gabriel). Therefore, you had better believe in Allah and acknowledge His Messengers and stop saying "Allah in Trinity;" this is only to your benefit. Allah is only and absolutely One, glory be to Him and extolled are His glorious attributes; far be He beyond comprehension; His omnipotence precludes begetting a son , when all that is in the heavens and all that is on earth belong to Him. And enough is Allah to be your Tutelary Guardian Who exercises protecting vigilance over you
People of The Book, do not go to extremes in your religion; always speak the truth about Allah. The Messiah, Isa son of Maryam, was a noble messenger of Allah, His word, which He blew into Maryam, and a spirit from Him. So believe in Allah and His messengers and talk no more of “three”; it is better that you stop believing this. Allah is the only one God. He is free from such defects, so how can He have a son! Whatever is in the Heavens and the Earth belongs to Him; and Allah is a sufficient Guardian
O People of the Book! Do not go to extremes regarding your faith; say nothing about Allah except the truth. The Messiah, Jesus, son of Mary, was no more than a messenger of Allah and the fulfilment of His Word through Mary and a spirit ˹created by a command˺ from Him. So believe in Allah and His messengers and do not say, “Trinity.” Stop!—for your own good. Allah is only One God. Glory be to Him! He is far above having a son! To Him belongs whatever is in the heavens and whatever is on the earth. And Allah is sufficient as a Trustee of Affairs.
Oh people of the book, do not transgress in your religion and do not say anything about Allah except the truth, indeed the Messiah ´Isa (Jesus), the son of Maryam (Mary), is a messenger of Allah and a word He gave to Maryam and a breath of life from Him; so believe in Allah and His messengers and do not say Three, stop, it is better for you, for Allah is one god, glorified is He above having a son, His is whatever is in the heavens and on earth, and Allah is sufficient to be relied upon.
People of the Book,¹ do not transgress the bounds of your religion. Speak nothing but the Truth about God. The Christ, Jesus son of Mary, was no more than God‘s apostle and His Word which He cast to Mary: a spirit from Him. So believe in God and His apostles and do not say: ‘Three.‘ Forbear, and it shall be better for you. Surely God is but one God; God forbid that He should have a son! His is all that the heavens and the earth contain. Sufficient is God as a patron
O people of the scripture, do not transgress the limits of your religion, and do not say about GOD except the truth. The Messiah, Jesus, the son of Mary, was a messenger of GOD, and His word that He had sent to Mary, and a revelation from Him. Therefore, you shall believe in GOD and His messengers. You shall not say, "Trinity." You shall refrain from this for your own good. GOD is only one god. Be He glorified; He is much too glorious to have a son. To Him belongs everything in the heavens and everything on earth. GOD suffices as Lord and Master.
People of the Book, do not be excessive in your beliefs, and do not say anything about God except the Truth. The Messiah, Jesus son of Mary, is the Messenger of God; His word conveyed to Mary and a spirit from Him. Believe in God and His Messengers and do not say "Three." Stop this for your own good. God is only one God. So exalted is He, in His glory, from having a son. Everything belongs to Him that is in the heavens and on earth. None is as worthy to trust as He.
People of the Book, do not be excessive in your beliefs and do not say anything about God except the Truth. The Messiah, Jesus, son of Mary, is the Messenger of God; His Word conveyed to Mary and a Spirit from Him. Believe in God and His Messengers and do not say “Three.” Stop this for your own good. God is only One God. So exalted is He, in His glory, from having a son. Everything belongs to Him that is in the heavens and on Earth. None is as worthy of trust as He.
O the book’s People! Do not hyperbole in your religion, and do not say upon Allah except the right. The Messiah, Jesus, Mary's son, is only an Allah’s Messenger, and His Word that He threw it to Mary, and a spirit from Him. So, believe in Allah and His messengers, and do not say, “Three.” End up it is better for you. Allah surely is only one God. Glorified is Him, that He shouldn’t have a son. For Him whatever is in the skies and whatever is on the earth, and sufficient with Allah is a trustee.
O' People of the Book! do not exagerate in your religion, and do not say upon Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His Word that He cast unto Mary and a Spirit from Him. So believe in Allah and His messengers, and do not say (Allah is) a Trinity. Desist! it is good for you; verily Allah is only One God. Far be it from His Glory that there be for Him a son; to Him belongs whatever is in heavens and whatever is in the earth; and Allah is sufficient as a Protector
People of earlier revelations! Do not overstep the bounds [of truth] in your religious beliefs, and do not say about God anything but the truth. The Christ Jesus, son of Mary, was no more than a messenger from God and His Word which He gave to Mary and a soul from Him. So believe in God and His messengers and do not say, “[God is] a trinity!†Desist, for that will be better for you. God is only One God. Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth. Sufficient is God as a guardian.
O People of the Scripture! Do not exaggerate in your religion. Say nothing about God except the truth. The Messiah Jesus son of Mary was a Messenger of Allah, the fulfillment of His Word to Mary, created according to the Laws of Creation and given free will from the Divine Energy (like all human beings (15:29), (32:7-9), (38:72)). Believe in Allah and His Messengers, and say not: "Three". Cease! It is for your own good. God is but One God. Far removed it is from His Supreme Majesty that He should have a son. Everything in the Highs and everything in the Lows belongs to Him. He is the Self-Sufficient Sustainer of the Universe (2:255)
O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium is only a messenger of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector
O People of the Book ! exceed not the limits in your religion, and say not of ALLAH anything but the truth. Verily, the Messiah, Jesus, son of Mary, was only a Messenger of ALLAH, and a fulfillment of HIS word which HE has sent down to Mary, and a mercy from HIM. So believe in ALLAH and HIS Messengers, and say not, `They are three.' Desist, it will be better for you. Verily, ALLAH is the only One God. Holy is HE, far above having a son. To HIM belongs whatever is in the heavens and whatever is in the earth. And sufficient is ALLAH as a guardian
O People of the Book! Do not exaggerate in your religion, nor utter anything concerning God save the truth. Verily the Messiah, Jesus son of Mary, was only a messenger of God, and His Word, which He committed to Mary, and a Spirit from Him. So believe in God and His messengers, and say not “Three.” Refrain! It is better for you. God is only one God; Glory be to Him that He should have a child. Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth, and God suffices as a Guardian
O People of the Book! Do not commit excesses in your religion: Nor say anything except the truth about Allah. Messiah Isa (Christ Jesus), the son of Maryam (Mary) was (no more than) a messenger of Allah, and His Word, which He sent down to Maryam (Mary), and a Spirit created by Him: So believe in Allah and His messengers. Do not say 'Trinity': Stop (saying so): It will be better for you: Because Allah is One Allah: Glory be to Him: (Far Supreme and Glorious is He) above having a son. To Him belong all things in the heavens and on earth. And, Enough is Allah as a Disposer of affairs (Wakil)
O People of the Bible, don’t exaggerate in your religion, and say only the truth about God. Jesus Christ, the son of Mary, is the Messenger of God, His Word bestowed upon Mary, and a spirit of Him. So believe in God and His messengers, and don’t say, “Trinity.” Cease—it is better for you. God is but One God. Exalted is He—He is far above having a son. To Him belongs all that’s in the heavens and on earth, and God is enough as a Trustee.
O People of the Scripture! Do not exaggerate in your religion, and do not say about God except the truth. The Messiah, Jesus, the son of Mary, is the Messenger of God, and His Word that He conveyed to Mary, and a Spirit from Him. So believe in God and His messengers, and do not say, 'Three.' Refrain—it is better for you. God is only one God. Glory be to Him—that He should have a son. To Him belongs everything in the heavens and the earth, and God is a sufficient Protector
People of the Book, do not go to excess in your religion, and do not say of God anything but truth. The Messiah, Jesus son of Mary, was only an Envoy of God and a Word of God bestowed on Mary, and a Spirit from God. So believe in God and the envoys of God
O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs
O people of the Book! Do not exceed in your religion, or say about God except the truth. The Messiah, Jesus, the son of Mary, is only a messenger of God and His word, which He cast to Mary and a spirit from Him; so believe in God and His messenger, and do not say 'Three.' Cease! Better for you. God is only one god, Glory be to Him that there be for Him a son. For Him is what is in the heavens and what is in the earth; and God sufficed for a trustee.
O People of the Book! Commit no excesses in your religion: Nor say of God aught but the truth. Christ Jesus the son of Mary was (no more than) an apostle of God, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so bel ieve in God and His apostles. Say not "Trinity" : desist: it will be better for you: for God is one God: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is God as a Disposer of a ffairs
O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs
24
Prophethood of Jesus
لَّن یَسۡتَنكِفَ ٱلۡمَسِیحُ أَن یَكُونَ عَبۡدࣰا لِّلَّهِ وَلَا ٱلۡمَلَـٰۤىِٕكَةُ ٱلۡمُقَرَّبُونَۚ وَمَن یَسۡتَنكِفۡ عَنۡ عِبَادَتِهِۦ وَیَسۡتَكۡبِرۡ فَسَیَحۡشُرُهُمۡ إِلَیۡهِ جَمِیعࣰا ١٧٢
The Messiah would never disdain to be a servant of God, nor would the angels who are close to Him. He will gather before Him all those who disdain His worship and are arrogant
The Messiah will never disregard that he be a servant to Allah, nor the angels near (to Allah). Whoever rejects from His worship and shows arrogance, He will certainly gather them all together before Himself.
The Messiah disdaineth not that he should be a bondman of Allah, nor do the angels brought near. And whosoever disdaineth serving Him and stiff-necked, anon He shall gather them all unto Him
The Christ will never disdain to be a votary of God, nor will the angels close to Him. And those who disdain to serve Him and are proud (should remember) that they will all go back to Him in the end
Neither the Messiah (Jesus) nor the great angels will disdain from being a servant to Allah! And whoever disdains from serving Him and is arrogant, He will gather them all unto Himself.
The Messiah would never disdain to be a slave to Allah nor would the angels near to Him. If any do disdain to worship Him, and grow arrogant, He will in any case gather them all to Him.
The Messiah would never disdain being a servant of Allah, nor would the angels brought near [to Him]. And whoever disdains His worship and is arrogant, He will gather them all toward Him
The Messiah never disdains to be a servant to God, nor do the angels near-stationed to Him. Whoever disdains to worship God as a servant and feels his pride (puffed up by arrogance, should know that) God will gather them all to Himself (and call them to account)
The Messiah never disdains to be (looked upon as) a servant of Allah, nor do the angels who are nearest (to Him consider the fact degrading for themselves). And whoever disdains from His service (and worship) and behaves arrogantly, (the day will come when) He will gather them all together to Himself
The Messiah will not disdain to be a servant of God, neither the angels who are near stationed to Him. Whosoever disdains to serve Him, and waxes proud, He will assuredly muster them to Him, all of them
Christ would never refrain from being a servant of God, and nor would (even) the closest angels. And whoever refrains from being His servant and is arrogant then He is going to gather them all to Himself (for reckoning).
Jesus by no means will regard it as unworthy of him to be the servant of God; nor do the angles who are near to God. The one who is arrogant and resents worshipping the Lord, [he should know that] God [ pretty soon] will gather them all to His court
Christ does not fail to serve and worship God, nor do the angels, those who are nearest. Those who fail to worship Him are arrogant, He will gather them all to Himself
Never shall the Messiah disdain to be a servant of Allah, nor shall the angels who are brought near. And whoever disdains His worship and acts arrogantly—He will herd them to Himself, all together.
The Messiah doth surely not disdain to be a servant of God, nor do the angels who are nigh to Him; and whosoever disdains His service and is too proud, He will gather them altogether to Himself
The Messiah does not at all hate being a bondman of Allah, and nor do the close angels; and whoever hates worshipping Him and is conceited - so very soon He will gather them all towards Him
The Messiah will never take exceptions at being a servant for Allah nor will the angels who are drawn near [to Allah] and whoever takes exceptions at serving Him and grows arrogant, He will soon gather them altogether unto Him.
Christ doth not proudly disdain to be a servant unto God; neither the angles who approach near to his presence: And whoso disdaineth his service, and is puffed up with pride, God will gather them all to Himself, on the last day
The Messiah does surely not disdain to be a servant of Allah, nor do the angels who are nigh to Him; and whoever disdains His service and is too proud, He will gather them altogether to Himself
The Messiah would not despise being a worshiper of Allah, nor would the angels who are near. Whosoever despises worshipping Him, and becomes proud, He will surely assemble them all to Him
The Messiah disdaineth not to be a servant of God, nor do the angels who are nigh unto Him. And whoso disdaineth His service, and is filled with pride, God will gather them all to Himself
Al-Maseeh (The Messiah) will never reject in pride that he becomes an Abd to Allah and nor the closest Angels. And whoever abstains in pride from His obedience, and he exhibits undue and unjust pride, then very soon He shall gather them towards Him en masse
The Messiah will never disdain that he be a servant of God nor the angels, the ones who are brought near to Him. And whoever disdains His worship and grows arrogant, He will assemble them altogether to Himself.
Messiah does not refuse to be Allah’s servant. Neither do the angels who are near [to God]. Those who do refuse to worship Him and are arrogant will be congregated before Him [to give account].
The Messiah (Jesus) never disdained to be the worshipper of Allah nor do the angels who are nearest to Allah. Whosoever disdains His worship and is arrogant will be brought before Him all together
The Messiah neither did disdain to be a servant of Allah nor do the angels who are stationed near to Him; and whoever disdains to serve Him, and waxes arrogant, Allah will certainly muster them all to Him
The Messiah disdains not to be a servant of Allah, nor do the angels who are near to Him. And whoever disdains His service and is proud, he will gather them all together to Himself
The Messiah does not disdain to be a servant of Allah nor the angels who are near (Allah). And whoever disdains His service and considers himself great, He will gather all of them towards Himself.
The Messiah did feel no aversion to being a worshipper/devotee of Allah, nor do the angels who are near to Him. And He will gather together to Himself all those who have felt aversion to His worship and have been too proud
The Messiah feels no embarrassment in being a servant of Allah. Nor do the closest angels (ever feel ashamed). And whoever disdains to be His servant and perpetrates arrogance, He will soon assemble together all such people before Him
The Messiah is not too proud to be a servant to God, nor are the Angels who are close to Him. Whoever is too proud from His service, and is arrogant, then He will gather them all towards Him together
The Messiah is not too proud to be a servant to God, nor are the angels who are close to Him. Whoever is too proud from His service, and is arrogant, then He will gather them all towards Him together.
The Messiah is not too proud to be a servant to God, nor are the angels who are close to Him. Whoever is too proud from His service, and is arrogant, then He will gather them all towards Him together.
The Messiah will never/not refuse/reject that to be a slave/worshipper to God, and nor the angels the neared/close, and who refuses/rejects from worshipping Him, and becomes arrogant, so He will gather them to Him all together
Never did the Christ feel too proud to be God's servant, nor do the angels who are near unto Him. And those who feel too proud to serve Him and glory in their arrogance [should know that on Judgment Day] He will gather them all unto Himself
The Masih (The Messial) will never disdain to be a bondman of Allah, neither the Angels who are near-stationed (to Him). And whoever disdains to do Him worship (Literally: worshiping Him) and waxes proud, then He will soon muster them altogether to Him
The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him
Jesus never disdained the worship of God nor did the nearest angels to God. Whoever, out of pride, disdains the worship of God should know that everyone will be brought before Him
The Masih shall never spurn to be a slave of Allah, nor shall the angels who are stationed near to Him. And whoever spurns to worship Him, and shows arrogance, ___then, He shall gather all of them before Himself
The ‘Messiah’ (himself) would never disdain to be a servant of Allâh, nor would the ‘Angels’ who are near to Him. Whoever disdains the worship of Allâh and display an arrogant attitude (towards Allâh"s authority). Allâh will gather them all together to Himself,
Never was (Jesus) the Messiah, too arrogant to be treated as the created servant of Allah, nor are the angels who are the closest (to Allah). He will soon summon to Himself all those who scornfully avoid worshipping Him
The Messiah (himself) would never disdain to be a servant of Allâh, nor would the Angels who are near to Him. And whoever disdains the worship of Allâh and displays an arrogant attitude, Allâh will gather them all together to Himself,
Indeed, the Messiah, Isa, the son of Maryam, shall not turn indignant for being a servant of Allah nor shall the angels nearest to Allah. And he who turns indignant for serving Allah and becomes extravagant in his account of himself and displays inordinate self - esteem must realize that all in all shall be thronged to His August Presence in Day of Judgment
The Messiah would never be ashamed of being called a servant of Allah, nor would the angels near His Throne. Whoever is ashamed of worshipping Him is arrogant, Allah will gather them all.
The Messiah would never be too proud to be a servant of Allah, nor would the angels nearest to Allah. Those who are too proud and arrogant to worship Him will be brought before Him all together.
The Messiah is not too proud to be a servant of Allah, nor are the closest angels, and whoever is too proud to serve Him and is arrogant, He will round them all up before Him.
Christ does not disdain to be a servant of God, nor do the angels who are nearest to Him. Those who through arrogance disdain to worship Him shall be herded, all, before Him
The Messiah would never disdain from being a servant of GOD, nor would the closest angels. Those who disdain from worshiping Him, and are too arrogant to submit, He will summon them all before Him.
The Messiah was never too proud to be God's servant, nor were the angels who are near to Him. He will gather before Him the arrogant and all those who are too proud to worship Him.
The Messiah was never too proud to be God’s servant, nor were the angels who are near to Him. He will gather before Him the arrogant and all those who are too proud to worship Him.
The Messiah would not disdain to be Allah’s slave, nor would the near angels. And whoever disdains about His worshiping, and be arrogant, So He would muster them to Himself altogether.
Never would Messiah disdain to be a servant of Allah, nor would the near stationed angels; and whoever disdains His service, and prides, He will gather them all soon to Him
Never did the Christ feel too proud to be God's servant, nor do the angels who are near to Him. Those who feel too proud to worship Him and glory in their arrogance will He gather all together before Himself;
Never was the Messiah too proud to serve Allah, nor the angels nearest to Him shy from obeying Him. Whoever shuns His service and is proud, He will assemble all unto Him
The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself
Surely, the Messiah disdains not to be a servant of ALLAH, nor do the angels who are near to Him, and whoso disdains to worship HIM and is proud, HE will gather them all to Himself
The Messiah would never disdain to be a servant of God; nor would the angels brought nigh. Whosoever disdains His service, and is arrogant, He will gather them unto Himself all together
Messiah (Christ) does not find it unworthy to serve and worship Allah, nor do the angels (find it unworthy), those (angels) nearest (to Allah): Those who find His (Allah’s) worship unworthy and (those who) are arrogant— He will collect them all together to Himself (to answer for their actions)
The Messiah would never disdain to be a servant of God, nor would the closest angels. Whosoever is disdainful of his worship and is arrogant, He will gather them all to Himself.
The Messiah does not disdain to be a servant of God, nor do the favored angels. Whoever disdains His worship, and is too arrogant—He will round them up to Himself altogether
The Messiah does not disdain to be a servant of God, and neither do the intimate angels. As for those who disdain the worship of God and who aggrandize themselves, God will gather all of them up.
Never would the Messiah disdain to be a servant of Allah , nor would the angels near [to Him]. And whoever disdains His worship and is arrogant - He will gather them to Himself all together
Never would the Messiah disdain to be a servant of God, nor would the angels who are near; and whoever disdains His service and is proud, then He will gather them altogether to Himself.
Christ disdaineth nor to serve and worship God, nor do the angels, those nearest (to God): those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer)
Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah): those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer)
فَأَمَّا ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَیُوَفِّیهِمۡ أُجُورَهُمۡ وَیَزِیدُهُم مِّن فَضۡلِهِۦۖ وَأَمَّا ٱلَّذِینَ ٱسۡتَنكَفُوا۟ وَٱسۡتَكۡبَرُوا۟ فَیُعَذِّبُهُمۡ عَذَابًا أَلِیمࣰا وَلَا یَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِیࣰّا وَلَا نَصِیرࣰا ١٧٣
to those who believe and do good works He will give due rewards and more of His bounty; to those who are disdainful and arrogant He will give an agonizing torment, and they will find no one besides God to protect or help them
As for those who believe and do good deeds, He will give their due rewards, and give them more out of His Bounty. But as for those who refuse and show arrogance, He will punish them with a painful punishment. They will not find for them besides Allah any guardian or any helper.
Then as to those who have believed and worked righteous works, He shall give unto them their hire in full and shall give unto them an increase out of His grace. And as to those who disdained and were stiff-necked, He shall torment them with a torment afflictive. And they shall not find for themselves, against Allah, a protecting friend or a helper
Then those who believed and earned good deeds will be given their recompense in full, and even more out of grace. But those who disdain and who boast will receive a painful punishment. They will find none except God to help them or save them
As for those who believe and fulfill the requirements of their faith, He is going to give their rewards in full and grant them more from His bounty... But those who disdain and are arrogant, He is going to punish them with a great suffering... And they will not be able to find a friend or a helper for themselves besides Allah.
As for those who have iman and do right actions, He will pay them their wages in full and will give them increase from His favour. As for those who show disdain and grow arrogant, He will punish them with a painful punishment. They will not find any protector or helper for themselves besides Allah.
As for those who have faith and do righteous deeds, He will pay them in full their rewards, and He will enhance them out of His grace. But those who are disdainful and arrogant, He will punish them with a painful punishment, and they will not find besides Allah any guardian or helper
To those who believe and do good, righteous deeds He will grant their rewards in full, and will give them yet more out of His bounty; but as to those who are disdainful and arrogant, He will punish them with a painful punishment, and they will not find for them, against God, a guardian and protector, nor a helper
(On that Day) as to those who believed and did deeds of righteousness, He will give them their rewards in full and will add to them even more out of His bounty. But as for those who disdained (to worship God) and acted arrogantly, He will inflict a woeful punishment on them all. And apart from Allah they will find for themselves no patron nor helper
As for the believers, who do deeds of righteousness, He will pay them in full their wages, and He will give them more, of His bounty; and as for them who disdain, and wax proud, them He will chastise with a painful chastisement, and they shall not find for them, apart from God, a friend or helper
As for those who believe and do good, He will pay them their full reward and more from His grace. And as for those who refrained and were arrogant, He will punish them with a painful punishment, and they will not find any protector or helper besides God for themselves.
As to those who believe and do good deeds, God will give them their due rewards and even more out of generosity. To the arrogant ones and those who resent His worship, on the contrary, God will impose a painful punishment and they will find none to help them out and realize that there is only One God
But to those who believe and do deeds of righteousness, He will give them their reward and more, out of His bounty. But those who are disdainful and arrogant, He will punish them with a terrible penalty, and they will not find, besides God, any to protect them or help them
But as for those who have attained faith and have done righteous deeds, He will render them their rewards in full and increase His grace for them. But as for those who were disdainful and acted arrogantly, He will punish them with a painful punishment, and they will find for themselves, apart from Allah, neither ally nor supporter.
But as for those who believe and do what is right, He will pay their hire and will give increase to them of His grace. But as for those who disdain and are too proud, He will punish them with a grievous woe, and they shall not find for them other than God a patron or a help
Then to those who believed and did good deeds, He will pay their wages in full and by His munificence, give them more; and to those who hated (worshipping Him) and were proud, He will inflict a painful punishment; and they will not find for themselves, other than Allah, any supporter nor any aide
But as for those who believed and did righteous deeds, He will give them their rewards in full and will increase them from His favor and as for those who took exceptions at serving Him and grew arrogant, He will punish them with a painful punishment and they will not find for them besides Allah any ally or any helper.
Unto those who believe, and do that which is right, He shall give their rewards, and shall superabundantly add unto them of his liberality: But those who are disdainful and proud, He will punish with a grievous punishment; and they shall not find any to protect or to help them, besides God
But as for those who believe and do what is right, He will pay their due reward and will give increase to them from His Bounty. But as for those who are disdainful and arrogant, He will punish them with a grievous woe. Nor will they find, other than Alla
As for those who believe and did good deeds, He will pay them in full their wages, and He will increase them from His Bounty. As for those who despise and became proud, He will punish them with a painful punishment, and they will find neither a guide nor a helper for themselves, other than Allah
And to those who believe and do the things that are right, will He pay them their due recompense, and out of His bounty will He increase them: but as for those who are disdainful and proud, with a grievous chastisement will He chastise them; And none beside God shall they find to protect or to help them
Then, as for those who Believed and did righteous deeds so He will fully pay them their rewards and shall increase (for) them out of His Bounty. And as for those who rejected in pride and exhibited unjust and undue pride, then He will punish them (with) a painful punishment. And they will not find for themselves besides Allah a protector, and nor a helper
Then, as for those who believed and did as the ones in accord with morality, then, He will pay their compensation in full and increase His grace for them. And as for those who disdained and grew arrogant, He will punish them with a painful punishment. They will not find for themselves other than God a protector or a helper.
To those who believe and perform righteous deeds, Allah will grant them their earned rewards and will give them even more blessings. As for those who are scornful and arrogant, He will punish them with a grievous penalty. Beyond Allah, they will find no protector or savior.
As for those who have faith and do righteous deeds, He will pay them their due compensation and give them more on His own from His grace, but He will inflict painful punishment on those who are disdainful and arrogant, and they will find none (of those on whom they rely) to protect or help them besides Allah
He will grant those who have believed and done good deeds their rewards in full, and will give them more out of His bounty. He will bestow upon those who have been disdainful and arrogant a painful chastisement; and they will find for themselves neither a guardian nor a helper besides Allah
Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace. And as for those who disdain and are proud, He will chastise them with a painful chastisement, and they will find for themselves besides Allah no friend nor helper
Then as for those who believe and do righteous works, He will give them their rewards in full and will increase for them (the reward by giving more) from His grace. And as for those who disdain and consider themselves great, He will punish them with a painful punishment, and they will not find for themselves any guardian or helper besides Allah.
Then as for those who believe and do good deeds, He will pay them their rewards in full and give them more, as Favour from Him. And as for those who feel aversion and are proud, He will give them a painful punishment. And they shall find for themselves, besides Allah, none to take refuge with, or to help
So those who believe and persist in doing pious deeds, He will pay them their wages in full and will (then) award them more out of His bounty. But those who disdain (worshipping Allah) and behave arrogantly, He will punish them with grievous torment, and they will not find for them any friend or helper besides Allah
As for those who believe and do good works, He will give them their rewards and increase for them from His bounty. And as for those who are too proud and arrogant, He will punish them a painful retribution, and they will not find besides God any supporter or victor
As for those who believe and do good works, He will give them their recompense and increase for them from His bounty. And as for those who are too proud and arrogant, He will punish them a painful retribution, and they will not find besides God any supporter or victor.
As for those who believe and do good works, He will give them their recompense and increase for them from His bounty. And as for those who are too proud and arrogant, He will punish them a painful retribution, and they will not find besides God any supporter or victor.
So but those who believed and made/did the correct/righteous deeds, so He fulfills/completes (to) them their rewards , and He increases them from His grace/favour, and but those who refused/rejected and were arrogant, so He tortures them a painful torture, and they do not find for them from other than God, a guardian/ally , and nor a victorior/savior
whereupon unto those who attained to faith and did good deeds He will grant their just rewards, and give them yet more out of His bounty; whereas those who felt too proud and gloried in their arrogance He will chastise with grievous suffering: and they shall find none to protect them from God, and none to bring them succour
So, as for (the ones) who have believed and done deeds of righteousness, then He will pay them in full their rewards and increase them of His Grace; and as for (the ones) who disdained and waxed proud, then He will torment them a painful torment, and they will find for them, apart from Allah, no constant patron nor a ready vindicator
Then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom. And they will not find for them, against Allah, any protecting friend or helper
The righteously striving believers will receive the reward for their deeds and extra favors from God. But those who disdain the worship of God out of pride will suffer the most painful torment. They will find no guardian or helper besides God
As for those who believe and do good deeds, He shall give them their reward in full, and give them more out of His grace. But, to those who spurn and show arroagance, He shall give a painful punishment, and they shall find for themselves neither a friend other than Allah, nor a helper
Then, as for those who adhere firmly to Islamic monotheism, and do righteous acts ( in this ‘worldly life’) , He will pay them their rewards in full and give them more out of His bounty. As for those who disdain and display an arrogant attitude (towards Allâh"s authority), He will chastise them with a painful punishment. Thus, they will not find for themselves besides Allâh any guardian or helper.
Allah will award to the fullest extent the due rewards to those who believe and do the righteous deeds; and (then) by His grace, He will grant them even more (of His bounties). He will inflict a painful punishment upon (all) those who acted arrogantly and refrained from worshipping Him. Other than Allah, they will not find a friend or anyone to help
Then, as for those who Live by Faith and strive to do righteous acts, He will pay them their rewards in full and give them more out of His bounty. As for those who disdain and display an arrogant attitude, He will chastise them with a painful punishment. So they will not find for themselves, other than Allâh, either a guardian or helper.
But those who believed in Allah with hearts impressed with the image of religious and spiritual virtues and deeds with wisdom and piety, shall Allah requite with what is commensurate with their deeds, and out of His bounty He shall complement their rewards with what runs higher than what corresponds with their piety. Whereas those who turned indignant and displayed inordinate self-esteem, He shall requite with a condign punishment, and never shall they find besides Allah a tutelary guardian, nor can anyone afford them help
Those who believe and do righteous deeds will be repaid in full, and He will grant them an increase from His grace. However, those who are ashamed and arrogant, He will give them a painful punishment and they will find no helper or protector other than Allah
As for those who believe and do good, He will reward them in full and increase them out of His grace. But those who are too proud and arrogant, He will subject them to a painful punishment. And besides Allah they will find no protector or helper.
Then those who believe and do good work, He will give them their reward in full and give them an increase of His favours, and those who are too proud and arrogant, He will punish them with a painful punishment and they will not find for themselves a protector or helper besides Allah.
As for those that believe and do good works, God will bestow on them their rewards and enrich them from His own abundance. But those who are scornful and proud He will sternly punish, and they will find none besides God to protect or succour them
As for those who believe and lead a righteous life, He will fully recompense them, and shower them with His grace. As for those who disdain and turn arrogant, He will commit them to painful retribution. They will find no lord beside GOD, nor a savior.
To those who believe and do good deeds, He will give them their just rewards, and give them even more out of His favor. Whereas, to those who felt too proud and arrogant, He will punish them with a painful punishment. They will find no one to protect them from God.
To those who believe and do good deeds, He will give them their just rewards and give them even more out of His favor. Whereas, to those who felt too proud and arrogant, He will punish them with a painful punishment. They will find no one to protect them from God.
So, as for those who believed and worked the righteous deeds, so He will fulfill their wages, and will increase them from His bounty. And as for those who disdain and be arrogant, so He will torment them with a painful torment. And they will not find for them, without Allah, a guardian nor victory supporter.
Then, as for those who believe and do righteous deeds, He will pay them their rewards fully and will bestow them more out of His Grace, and as for those who disdain and pride, He will punish them with a painful chastisement. And they will not find for themselves, besides Allah, any guardian or helper
then, to those who believe and do good deeds, He will grant their reward in full, and will give them yet more out of His bounty; while those who feel too proud and glory in their arrogance He will cause to suffer a grievous punishment. They shall find none to protect them from God and none to bring them any help.
Allah will give rewards and add of His Bounty on those who attain belief and contribute to the society. On the other hand, His Law of Requital will dispense an awful doom to those who were scornful and proud. And they will find no one besides Allah, to protect or help them
Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides Allah a guardian or a helpe
Then as for those who believe and do good works, HE will give them their rewards in full and will give them more out of HIS grace; but as for those who disdain and are proud, HE will punish them with a painful punishment. And they shall find for themselves beside ALLAH no friend, nor helper
As for those who believe and perform righteous deeds, He shall pay them their rewards in full, and will increase them from His Bounty. But as for those who are disdainful and arrogant, He will punish them with a painful punishment, and they will find no protector or helper for themselves apart from God
But to those who believe and do deeds of righteousness, He will give their (due) rewards— And more, out of His bounty: But those who are the rejecters and (those who are) arrogant He will punish with a painful penalty. And they will not find, besides Allah, anyone to protect or help them
Those who believe and perform righteous deeds—He will reward them in full and give them more from His grace. But as for those who disdain His worship and behave arrogantly, He will punish them with a grievous punishment, and they won’t find for themselves any protector or helper apart from God.
But as for those who believe and do good works, He will pay them their wages in full, and will increase His grace for them. But as for those who disdain and are too proud, He will punish them with an agonizing punishment. And they will find for themselves, apart from God, no lord and no savior
But to those who believe and do good works God will give their rewards and even more from divine grace. And those who are disdainful and arrogant God will chastise with severe torment; and they will not find apart from God a friend or helper for them.
And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allah any protector or helper
But as for those who believe and do good works, then He will give them in full their reward and will give increase to them of His grace. And as for those who disdain and are proud, then He will punish them with a painful punishment, and they shall not find for them other than God a patron or a helper.
But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides God, any to protect or help them
But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides Allah, any to protect or help them
یَـٰۤأَیُّهَا ٱلنَّاسُ قَدۡ جَاۤءَكُم بُرۡهَـٰنࣱ مِّن رَّبِّكُمۡ وَأَنزَلۡنَاۤ إِلَیۡكُمۡ نُورࣰا مُّبِینࣰا ١٧٤
People, convincing proof has come to you from your Lord and We have sent a clear light down to you
O mankind! Surely, there has come to you proof (Muhammad) from your Lord, and We have sent down to you a clear light (this Qur’an).
O ye mankind! there surely hath come unto you a proof from your Lord, and We have sent down unto you a manifest light
O men, you have received infallible proof from your Lord, and We have sent down a beacon light to you
O mankind! There has truly come to you a proof (the articulation of the truth; Muhammad saw)... We have revealed a clear Nur (light of knowledge) to you (the Quran).
Mankind! a clear proof has come to you from your Lord. We have sent down a Clear Light to you.
O mankind! Certainly a proof has come to you from your Lord, and We have sent down to you a manifest light
O humankind! Now a Proof has come to you from your Lord, and We have sent down to you a clear Light (to illuminate your way and show you everything clearly)
O you people! a manifest proof has indeed come to you from your Lord, and We have sent down a clear light to you which distinguishes (the right from the wrong)
O men, a proof has now come to you from your Lord; We have sent down to you a manifest light
People, a proof has come to you from your Lord, and We have sent down a clear light (Quran) to you.
O mankind! Here God has sent you His undeniable proof. Indeed I have sent you a radiant beacon
O humanity, indeed there has come to you a clear proof from your Lord, for We have sent to you a light manifest
O mankind, a proof has come to you from your Lord, and We have sent down to you an evident light.
O ye folk! proof has come to you from your Lord, and we have sent down to you manifest light
O mankind! Indeed the clear proof from your Lord has come to you, and We have sent down to you a bright light. (The Holy Prophet is a Clear Proof from Allah.
O you the mankind! A proof has indeed come to you from your Lord and We have sent down unto you a light most evident.
O men, now is an evident proof come unto you from your Lord, and We have sent down unto you manifest light
O you people! Convincing Proof has come to you from your Lord, for We have sent down to you manifest light
O people, a proof has come to you from your Lord, and We have sent down to you a clear light
O men! now hath a proof come to you from your Lord, and we have sent down to you a clear light
O You mankind! Verily, there has come to you Burhan from your Nourisher-Sustainer; and We have delivered to you Nooran Mobinan (Manifest Light)
O humanity! Surely, there drew near you proof from your Lord. And We caused to descend to you a clear light.
O Humanity, there has come to you undeniable evidence from your Lord, and We have sent unto you a guiding light [the revelations to and the ministry of Prophet Muhammed].
O mankind! There has come to you convincing proof of Truth from your Lord. We have sent to you a glorious light (Al-Qur'an) that shows you the Right Way clearly
O men! A proof has come to you from your Lord, and We have sent down unto you a clear light
O people, manifest proof has indeed come to you from your Lord and We have sent down to you a clear light
O mankind ! proof from your Fosterer has come to you and We have sent down to you a clear light.
O Mankind! There has certainly come to you evidence from your Lord and We have sent to you a clear light.h
O mankind! (The most vital, perfect, clear and) conclusive evidence has reached you from your (Ever-Glorious and Most Exalted) Lord (in the form of the Holy Being of the Prophet Muhammad [Blessings and peace be upon him]). And (besides) We have (also) sent down to you the brightening and radiant light (in the shape of the Holy Qur’an)
O people, a proof has come to you from your Lord, and We have sent down to you a guiding light
O people, proof has come to you from your Lord, and We have sent down to you a guiding light.
O people, proof has come to you from your Lord, and We have sent down to you a guiding light.
You, you the people, a proof had come to you from your Lord, and We descended to you a clear/evident light
O MANKIND! A manifestation of the truth has now come unto you from your Sustainer, and We have sent down unto you a clear light
O you mankind, a proof has already come to you from your Lord; and We have sent down to you an evident Light
O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light
Mankind, an undeniable proof has certainly come to you and We have sent you a shining ligh
O people, a proof has come to you from you Lord, and We have sent down to you a vivid light
O’ mankind! Indeed, the full knowledge of the Truth has come to you from your Lord. And We have sent down to you a brilliant light, (this 'Qur’ān').
Oh mankind! (This Qur´an) _ the (incontrovertible) proof has come to you from your Lord. We have revealed to you (the beacon) _ the manifest light
O’ mankind! Indeed, there has come to you a decisive argument from your Lord. And We have sent down to you a brilliant light- (this Qur’ān).
O you people: Now has a proof come to you from Allah, your Creator; a proof convincing the minds of Allah's Omnipotence and Authority, and We have sent down to you illumination and enlightenmen
People, a clear proof has come to you from your Lord and We have sent down to you a shining light
O humanity! There has come to you conclusive evidence from your Lord. And We have sent down to you a brilliant light.
Oh people, a proof from your Lord has already come to you and We have sent down to you a clear light.
You people! Clear evidence has come to from your Lord. We have sent down to you a veritable light
O people, a proof has come to you from your Lord; we have sent down to you a profound beacon.
People, convincing truth has now come to you from your Lord, and We have sent down to you clear enlightenment.
People, convincing truth has now come to you from your Lord, and We have sent down to you clear enlightenment.
O the people! Evidence has already come to you from your Lord, and We sent down to you an obvious light.
O' mankind! there has come for you a (firm) proof from your Lord and We have sent down to you a manifest light
Mankind, a clear proof has now come to you from your Lord, and We have sent down to you a glorious light.
O Humankind! There has come to you a Convincing Proof from your Lord, and We have sent unto you a profound Beacon of Light
O people! surely there has come to you manifest proof from your Lord and We have sent to you clear light
O ye people, manifest proof has indeed come to you from your Lord, and WE have sent down to you a clear Light
O mankind! Verily there has come unto you a proof from your Lord. And We have sent down unto you a clear light
O Mankind! Surely, there has come to you a clear proof from your Lord: And We have sent to you a light (that is) clear
O people, clear proof has come to you from you Lord, and We sent down to you a clear light.
O people! A proof has come to you from your Lord, and We sent down to you a clear light
Humanity, there has come an evident proof from your Lord: for We have sent you a clear light.
O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light
O mankind! Proof has come to you from your Lord, and We have sent down to you a clear light.
O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest
O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest
فَأَمَّا ٱلَّذِینَ ءَامَنُوا۟ بِٱللَّهِ وَٱعۡتَصَمُوا۟ بِهِۦ فَسَیُدۡخِلُهُمۡ فِی رَحۡمَةࣲ مِّنۡهُ وَفَضۡلࣲ وَیَهۡدِیهِمۡ إِلَیۡهِ صِرَ ٰطࣰا مُّسۡتَقِیمࣰا ١٧٥
God will admit those who believe in Him and hold fast to Him into His mercy and favour; He will guide them towards Him on a straight path
As for those who believed in Allah and held fast to Him, He will admit them to His Mercy and Grace (Paradise), and guide them to a Right Way.
Then as to those who believe in Allah and hold fast by Him, anon He shall make them enter into a mercy from Himself and grace and shall lead them unto Himself by a path straight
So those who believe in God and hold fast to Him shall indeed be received into His mercy and His grace, and be guided to Him the straight path
“As for those who believe in Allah, the essence of everything, and hold fast unto Him as their essential reality – HU will admit them to grace (rahmah) and bounty (the awareness of the qualities of the Names) and guide them to Himself (enable the observation of their innermost essence) on the straight path (sirat al-mustaqim).”
As for those who have iman in Allah and hold fast to Him, He will admit them into mercy and favour from Him and will guide them to Him on a straight path.
As for those who have faith in Allah, and hold fast to Him, He will admit them to His mercy and grace, and He will guide them on a straight path to Him
So those who believe in God (as taught by this proof and light), and hold fast to Him – He will admit them into a (great) mercy from His Presence, and a bounty, and guide them direct to Him on a straight path
Now as to those who believe in Allah and hold fast to Him, He will surely admit them to His mercy and to (His) grace and will guide them along a straight and right path (leading) to Himself
As for those who believe in God, and hold fast to Him, He will surely admit them to mercy from Him, and bounty, and will guide them to Him on a straight path
As for those who believe in God and hold on tight to Him, then He is going to admit them into His mercy and grace, and He guides them to a straight path.
Thus those who chose to believe and gather around the beacon of God will soon receive His Grace and Mercy and will be guided to the right path
Then those who believe in God hold fast to Him, and soon will He admit them to mercy and grace from Himself, and guide them to Himself, by a straight way
So as for those who have attained faith in Allah and have held fast to Him, He will enter them into mercy from Him, and grace, and will guide them to Himself on a straight path.
As for those who believe in God, and take tight hold of Him, He will make them enter into mercy from Him and grace; and He will guide them to Himself by a right way
So those who believed in Allah and held fast to His rope - He will admit them into His mercy and munificence, and will guide on the Straight Path towards Himself
As for those who believed in Allah and held fast unto Him, He will soon make them enter in a mercy from Him and in a favor and He will guide them unto Him [through] a path most upright.
They who believe in God and firmly adhere to him, He will lead them into mercy from him, and abundance; and He will direct them in the right way to himself
Then those who believe in Allah, and take tight hold of Him, He will admit them into His mercy and Grace; and He will guide them to Himself by a Straight Way
Those who believe in Allah and hold fast to Him, He will surely admit them to a Mercy and Bounty from Him, and He will guide them to Him on a Straight Path
As to those who believe in God and lay fast hold on Him, these will He cause to enter into his mercy and grace, and along the straight way unto Himself will He guide them
So as for those who have Believed in Allah and have become fully attached to Him — then, very soon He will admit them in Mercy proceeding from Him as well as Grace; and He will guide them to Himself in Eternal Path
So for those who believed in God and cleaved firmly to Him, then, He will cause them to enter into mercy from Him and grace and guide them to Himself on a straight path.
Those who believe in Allah and cling to Him will be shown His mercy and grace and be guided to Him along the Straight Way.
Now those who believe in Allah and hold fast to Him, Allah will soon cover them with His mercy and grace and will show them the Right Way to Himself
Allah will surely admit those who believe in Him and hold fast to Him to His mercy and bounty, and will guide them on to a straight way to Himself
Then as for those who believe in Allah and hold fast by Him, He will admit them to His mercy and grace, and guide them to Himself on a right path
So as for those who believe in Allah and hold fast to Him, He will make them enter into mercy from Him and grace, and He will guide them towards Him on the straight path.
Then as for those who believed in Allah and held fast to Him, He will admit them to Mercy and Favour from Him and guide them, on the Straight Path, to Himself
So, those who believe in Allah and hold fast to His (embrace, Allah) will soon admit them to His (exceptional) mercy and grace and will show them the straight path to (reach) Him
As for those who believe in God and hold fast to Him, He will admit them in a mercy from Him and a bounty, and He will guide them to Himself, a Straight Path
As for those who believe in God and hold fast to Him, He will admit them in a mercy from Him and a bounty, and He will guide them to Himself, a straight path.
As for those who believe in God and hold fast to Him, He will admit them in a mercy from Him and a bounty, and He will guide them to Himself, a straight path.
So but those who believed with God, and they held fast with Him, so He will enter them in a mercy from Him, and grace/favour, and guide them a straight/direct road/way to Him
And as for those who have attained to faith in God and hold fast unto Him - He will enfold them within His grace and bounty, and guide them unto Himself by a straight way
So, as for the ones who believed in Allah and firmly adhered to Him, then He will soon cause them to enter into a mercy from Him, and Grace, and will guide them to Him on a straight Path
As for those who believe in Allah, and hold fast unto Him, them He will cause to enter into His mercy and grace, and will guide them unto Him by a straight road
Those who believe in God and seek His protection will receive His mercy, favors, and His guidance to the right path
Now those who believe in Allah and hold on to Him - He shall admit them into Mercy from Him, and Grace, and shall lead to Himself through a straight path
Then as for those who believe in Allâh and hold fast to Him, He will admit them into a mercy and grace from Him, and will guide them into Himself on a right path.
Soon, He will admit into His mercy and His grace (all) those who believe in Him and hold fast on to Him. He will guide them towards Himself, _ (towards) the straight path
Then as for those who have Absolute Faith in Allâh and hold fast to Him, He will admit them into a mercy and grace from Him and lead them into Himself on a right path.
Therefore, those who accepted Allah with consenting minds and chose to be under His tutelage, He shall admit their claim to His blessings and extend to them His mercy, grace them with His bounty and guide them to His path, the path of righteousness
So, those who believe in Allah and hold firmly to their belief in Him, will be kindly treated with His grace, and He will guide them towards Himself along a straight path
As for those who believe in Allah and hold fast to Him, He will admit them into His mercy and grace and guide them to Himself through the Straight Path.
So those who believe in Allah and hold on to Him, He will enter them into mercy and favours from Him and guide them on a straight path to Himself.
Those that believe in God and hold fast to Him He will admit to His mercy and to His grace; He will guide them to Him along a straight path
Those who believe in GOD, and hold fast to Him, He will admit them into mercy from Him, and grace, and will guide them to Him in a straight path.
As for those who believe in Him, and hold fast to Him, God will admit them into His mercy and grace, and will guide them to Himself on a straight path.
As for those who believe in Him and hold fast to Him, God will admit them into His mercy and grace and will guide them to Himself on a straight path.
So, as for those who believe in Allah, and hold firmly with Him, so He will enter them within a mercy and a bounty from Him and will guide them to Himself in a straight path.
Then as for those who believe in Allah, and hold fast to Him, shortly He will admit them to Mercy from Him and Grace; and will guide them toward Himself through a straight way
Those who believe in God and hold fast to Him, will He surely admit to His mercy and grace, and will guide them to Himself along a straight path.
Allah will admit into His Grace those who believe in Him and hold fast to His Commands, and facilitate for them the Straight Road to Him
Then as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a right path
Then, as for those who believe in ALLAH and hold fast to HIM, HE will surely admit them to HIS mercy and grace and will guide them along a straight path leading to Himself
As for those who believe in God and hold fast to Him, He will cause them to enter into His Mercy and Bounty, and will guide them unto Himself upon a straight path
Then those who believe in Allah, and hold fast to (and depend upon) Him— Soon will He admit them to mercy and grace from Himself, and guide them to Himself by the Straight Path
Those who believe in God and cling to Him, He will admit them into His mercy and favor, and He will guide them towards Himself on a Straight Path.
As for those who believe in God, and hold fast to Him, He will admit them into mercy and grace from Him, and will guide them to Himself in a straight path
So those who believe in God and cleave to God will God admit into mercy from God,. and grace. And God will guide them to the divine in a straight and upright way.
So those who believe in Allah and hold fast to Him - He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path
So as for those who believed in God, and took tight hold of Him, then soon He will make them enter into mercy from Him and grace; and He will guide them to Himself, a straight way.
Then those who believe in God, and hold fast to Him,- soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way
Then those who believe in Allah, and hold fast to Him,- soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way
یَسۡتَفۡتُونَكَ قُلِ ٱللَّهُ یُفۡتِیكُمۡ فِی ٱلۡكَلَـٰلَةِۚ إِنِ ٱمۡرُؤٌا۟ هَلَكَ لَیۡسَ لَهُۥ وَلَدࣱ وَلَهُۥۤ أُخۡتࣱ فَلَهَا نِصۡفُ مَا تَرَكَۚ وَهُوَ یَرِثُهَاۤ إِن لَّمۡ یَكُن لَّهَا وَلَدࣱۚ فَإِن كَانَتَا ٱثۡنَتَیۡنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَۚ وَإِن كَانُوۤا۟ إِخۡوَةࣰ رِّجَالࣰا وَنِسَاۤءࣰ فَلِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَیَیۡنِۗ یُبَیِّنُ ٱللَّهُ لَكُمۡ أَن تَضِلُّوا۟ۗ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمُۢ ١٧٦
They ask you [Prophet] for a ruling. Say, ‘God gives you a ruling about inheritance from someone who dies childless with no surviving parents. If a man leaves a sister, she is entitled to half of the inheritance; if she has no child her brother is her sole heir; if there are two sisters, they are entitled to two-thirds of the inheritance between them, but if there are surviving brothers and sisters, the male is entitled to twice the share of the female. God makes this clear to you so that you do not make mistakes: He has full knowledge of everything.’
They ask you to pronounce a ruling. Say: “Allah pronounces for you a ruling about Al-Kalala (who leaves behind no heirs). If a man dies, he does not have a child and a sister, then for her is ½ (inheritance) of what he has left. He (brother) will inherit her (sister) if she does not have a child. If there are 2 (sisters), then for them are 2/3rd of what he left, and if they were (many) brothers (and sisters) male and female, then the male will have the 2 shares (twice) of females. (Thus) Allah makes clear to you lest you go astray. Allah is All-Knower of everything."
They ask thee for pronouncement. Say thou: Allah pronounceth thus in the matter of one without father or child: if a person perisheth and hath no child, but hath a sister, hers shall be the half of that which he hath left: and he shall be her heir if she hath no child, if there be two sisters, then theirs shall be two-third of that which he hath left; and if there be both brothers and sisters, then male shall have as much as the portion of two females. Allah expoundeth unto you, lest ye err; and Allah is of everything Knower
They ask you for judgement about 'Kalalah' (a man who dies childless). Say: "God has given a decision in the matter of inheritance." If a man dies and leaves no child behind but have a sister, she will get a half of what he owned, as he would have done the whole of what she possessed if she had died a childless person. In ease he has two sisters then they will get two-thirds of the heritage. But if he has both brothers and sisters, the male will inherit a share equal to that of two females. God makes this manifest to you lest you wander astray, for God has knowledge of everything
They ask for an explanation – a judgment from you... Say, “Allah gives a ruling about one who has neither ascendants (parents) nor descendants (children) as heir: If a man dies and leaves no children but a sister, she will have half of what he has left... If a sister with no children dies, the brother will be the heir... If there are two sisters (of the deceased man) they will have two thirds of what he (their brother) left... If the siblings (the heirs) are brothers and sisters, then the male will have the share of two females”... Allah informs you so that you do not go astray... Allah is Aleem of all things, as their essential reality with His Names.
They will ask you for a fatwa. Say: ´Allah gives you a fatwa about people who die without direct heirs: If a man dies childless but has a sister she receives half of what he leaves, and he is her heir if she dies childless. If there are two sisters they receive two-thirds of what he leaves. If there are brothers and sisters the males receive the share of two females. Allah makes things clear to you so you will not go astray. Allah has knowledge of all things.´
They ask you for a ruling. Say, ‘Allah gives you a ruling concerning the kalalah: If a man dies and he has no children [or parents], but has a sister, for her shall be a half of what he leaves, and he shall inherit from her if she has no children. If there be two sisters, then they shall receive two-thirds of what he leaves. But if there be [several] brothers and sisters, then for the male shall be the like of the share of two females. Allah explains [the laws] for you lest you should go astray, and Allah has knowledge of all things.’
They ask you (O Messenger) to pronounce a ruling. Say (to them): God pronounces to you the ruling concerning inheritance from those who have left behind no lineal heirs (kalalah): should a man die childless but have a sister, for her is the half of what he has left behind; and the brother will inherit from her if the sister dies childless. If the heirs are two sisters, for them is two-thirds of what he has left behind. And if the heirs are brothers and sisters, then for the male is the equivalent of the portion of two females. God makes (His commandments) clear to you lest you go astray. God has full knowledge of everything
They ask you of your ruling (in the matter of inheritance of a kalalah). Say, `Allah gives you His ruling concerning kalalah (- one who has neither parents left nor a child).' If a man dies (and) he has no child but leaves (only) a sister (behind), then she shall inherit half of what he leaves. Likewise he (- the brother who is kalalah) shall inherit her (whole property) if she (- the sister) has no child (and dies). But if there be two sisters (or more) then they shall receive two third of what he (- brother who is kalalah) leaves. And if they (- the survivors) be brethren, men and women, then for the male is the equal of the portion of two females. Allah makes (His commandments) clear to you lest you should err. And Allah knows all things well
They will ask thee for a pronouncement. Say: 'God pronounces to you concerning the indirect heirs. If a man perishes having no children, but he has a sister, she shall receive a half of what he leaves, and he is her heir if she has no children. If there be two sisters, they shall receive two-thirds of what he leaves; if there be brothers and sisters, the male shall receive the portion of two females. God makes clear to you, lest you go astray; God has knowledge of everything
They ask your opinion, say: “God gives His opinion to you regarding one with no direct heir. If a man dies having no child but has a sister, then half of what he leaves is hers, while he inherits (everything) from her if she has no child. And if there are two sisters then two third of what he leaves is theirs, and if there are multiple brothers and sisters, then for the male is as much as two females. God explains to you, so that you do not make mistake. And God knows everything.”
When they ask you about the division of the inheritance of a childless person, say: “If the deceased is a man, his sister will get half of the inheritance. If the deceased is a woman, her brother will get all the inheritance. If the deceased man has two sisters, they will inherit two-thirds of the inheritance and if there are more than two brothers and sisters involved, the share of each brother will be twice as much as the share of each sister.” God thus makes His commandments plain so that you do not have any doubt about your duties. God has perfect knowledge over everything [and, therefore, gives you the best instruction.]
They ask you for a legal decision. Say, God teaches concerning those who leave no descendants or ascendants as heirs, that if a man dies leaving a sister but no child, she will have half the inheritance. If a woman leaves no child, her brother inherits her portion. If there are two sisters, they will have two-thirds of the inheritance. If there are brothers and sisters, they share, the male having twice the share of the female. God makes this clear to you, so that you will not err, and God has knowledge of all things
They ask yousg for a ruling. Say, “Allah gives you a ruling concerning the person who has non-lineal heirs.” If a man dies and leaves no children and he has a sister, then for her is one-half of what he has left. And he inherits from her if she has no children. But if they are two (sisters), then for them are two-thirds of what he has left. Yet if the siblings are men and women, then for the male is the share of two females.” Allah makes things evident for you, lest youpl go astray. For Allah is All-Knowing of everything.
They will ask thee for a decision; say, 'God will give you a decision concerning remote kinship.' If a man perish and have no child, but have a sister, let her have half of what he leaves; and he shall be her heir, if she have no son. But if there be two sisters, let them both have two thirds of what he leaves; and if there be brethren, both men and women, let the male have like the portion of two females. God makes this manifest to you lest ye err; for God all things doth know
O dear Prophet (Mohammed - peace and blessings be upon him), they ask you for a decree; say, "Allah decrees you concerning the solitary person (without parents or children); if a man dies childless and has a sister, for her is half the inheritance; and the man is his sister’s heir if the sister dies childless; and if there are two sisters, for them is two-thirds of the inheritance; so if there are brothers and sisters, both men and women, the male’s share is equal to that of two females; and Allah explains clearly to you, so that you do not go astray; and Allah knows all things."
They ask you for a response say, “Allah responds to you in the matter of Kalala [A person with no progeny and no immediate parents]” If a person dies and there is no child for him but there is a sister, half of what he leaves is for her but he inherits her [in full] if she has no child. If there are two sisters, two thirds of what he leaves is for them and if there were brethren men and women then for one male is the share of two females. Thus Allah makes clear for you lest you go astray and Allah is All-knowing about everything.
They will consult thee for thy decision in certain cases; say unto them, God giveth you these determinations, concerning the more remote degrees of kindred. If a man die without issue, and have a sister; she shall have the half of what he shall leave: And he shall be heir to her, in case she have no issue. But if there be two sisters, they shall have between them two third parts of what he shall leave; and of there be several, both brothers and sisters, a male shall have as much as the portion of two females. God declareth unto you these precepts, lest ye err: And God knoweth all things
They ask you for a legal pronouncement; say, "Allah gives you a decision concerning remote kinship." If a man dies and have no child, but have a sister, let her have half of what he leaves; and had she died, he would be her heir, if she have no
They will ask you for a verdict. Say: 'Allah rules for you concerning the indirect heir (alkalalah which is), if a person dies, having no children, but he has a sister, she shall receive half of what he leaves, and he is her heir if she has no children. If there are two sisters, they shall receive twothirds of what he leaves, if there are siblings, men and women, for a male like the share of two females. Allah clarifies to you, lest you go astray, Allah is Knowledgeable of everything
They will consult thee. SAY: God instructeth you as to distant kindred. If a man die childless, but have a sister, half what he shall have shall be her's; and if she die childless he shall be her heir. But if there be two sisters, two-third parts of what he shall have shall be theirs; and if there be both brothers and sisters, the male shall have the portion of two females. God teacheth you plainly, that ye err not! God knoweth all things
People ask you for a (religious-legal) opinion. Say: “Allah gives you religious-legal opinion about Al-Kalalah (see 12th Verse of this Surah for the definition of the term): if a man who died — (there is) not to him a child, but (there is) to him a sister, then for her is half of what he (as brother) left. And he (as brother) inherits her (full, if the deceased is his sister) provided there does not exist for her a child. Then if there happened to be two females (as sisters to a deceased brother), then for (these) two females (is) two thirds out of what he left (as brother to them). And if they happened to be brethren — men and women (mixed) — then for a male (goes an amount) equal to the share of two females. Allah explains for you, otherwise you go astray. And Allah is All-Knower about every thing.”
They ask thee for advice. Say: God pronounces to you about indirect heirs. If a man perished and he be without children and he has a sister, then, for her is half of what he left. And he inherits from her if she be without children. And if there had been two sisters, then, for them (f), two-thirds of what he left. And if there had been brothers/sisters, men and women, the man will have the like allotment as two females. God makes manifest to you so that you go not astray, and God is Knowing of everything.
They ask you to enlighten them. Say, “Allah directs you about the laws concerning those who leave no children as heirs. If a childless man dies, leaving a sister, she should have half the inheritance. If she dies childless [leaving her brother as her heir], he should have the same [half the inheritance]. If there are two sisters, they shall have two-thirds of the inheritance. If there are brothers and sisters, the men should have twice the share of the women. In this way, Allah clarifies for you so that you do not make mistakes. Allah has knowledge of all things.”
They ask you for a legal decision relating to inheritance in the case of a childless person. Say: Allah gives you His decision about those who leave no descendants or ascendants as heirs. If a man dies childless and leaves behind a sister, she shall inherit one-half of his estate. If a woman dies childless, her brother will inherit all of her estate. If the childless person leaves behind two sisters, they both shall inherit two-third of his estate; but if he leaves more than two brothers and sisters, the share of each male shall be equal to that of two females. Thus Allah makes His commandments clear to you lest you go astray. Allah has perfect knowledge of everything
People ask you to pronounce a ruling concerning inheritance from those who have left behind no lineal heirs (kalalah). Say: ´Allah pronounces for you the ruling: should a man die childless but have a sister, she shall have one half of what he has left behind; and should the sister die childless, his brother shall inherit her. And if the heirs are two sisters, they shall have two-thirds of what he has left behind. And if the heirs are sisters and brothers, then the male shall have the share of two females. Allah makes (His commandments) clear to you lest you go astray. Allah has full knowledge of everything
They ask thee for a decision. Say: Allah gives you a decision concerning the person who has neither parents nor children. If a man dies (and) he has no son and he has a sister, hers is half of what he leaves, and he shall be her heir if she has no son. But if there be two (sisters), they shall have two-thirds of what he leaves. And if there are brethren, men and women, then for the male is the like of the portion of two females. Allah makes clear to you, lest you err. And Allah is Knower of all things
They ask you for a legal decision, say, "Allah gives you a decision concerning the person who has neither parents nor children: If a man dies (and) he has no child, but has a sister, she shall have half of what he leaves, and he shall be her heir if she has no child; but if there be two (sisters) they shall have two thirds of what he leaves, and if there are brothers and sisters, then for the male is a share equal to two females. Allah makes (things) clear for you so that you should not commit a mistake, and Allah is the Knower of everything."
They ask you for a legal decree. Say, "Allah gives you a decree concerning the person who has neither parents nor offspring. If it is a man that dies with no child, and he has a sister, she shall have half of what he leaves behind. — And he shall inherit her, if she has no child. — And if there are two sisters, they shall have two-thirds of what he leaves behind. And if there are siblings, both male and female, then the share of the male shall be equal to the shares of two females. Allah makes things clear to you, lest you err. And Allah knows all things."
They seek edict (i.e., judgment under Islamic law) from you. Say: ‘Allah ordains pertaining to (the inheritance of) kalala (the deceased leaving neither children nor parents behind): If a man dies childless but has one sister, she shall have (as her share) half (the property) that he leaves. (If, on the contrary, a sister is kalala, then in the case of her death) the brother will be (the sole) heir (to his sister), if she has no children. Then, if (after a kalala brother’s death) two (sisters) are (the heirs), they are entitled to share two-thirds of (the property) he leaves. And if (in the case of the deceased who is kalala) he has some brothers and sisters, male (as well as) female heirs, then the share of each male shall be as much as the (portion of) two females.’ Allah is clearly explaining (these laws) to you lest you should go astray. And Allah knows everything well
They seek a ruling from you, Say: "God gives you the ruling for those who have no descendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind. And he will inherit her fully if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, male and female, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things
They seek a ruling from you, say: "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things.
They seek a ruling from you, say: "God gives you the ruling for those who have no dependants. If a person passes away and has no child, but has a sister, then she shall receive half of what is left behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what is left behind; and if he has siblings, men and women, then to the male shall be as that given to two females." God makes clear to you that you do not stray; God is aware of all things.
They ask your opinion/clarification , say: "God decrees/decides in the man or woman without a son/father , if (a) man/human died, not for him (without) a child, and for him (is) a sister, so for her half (of) what he left, and he inherits her if (there) was not for her a child, and if they (B) were two (F), so to them (B/F) the two thirds from what he left, and if they were brothers (siblings) men and women, so to the male equal/alike (the) share (of) the two females, God clarifies for you that (E) you (not) be misguided, and God is with every thing knowledgeable
THEY WILL ASK thee to enlighten them. Say: "God enlightens you [thus] about the laws concerning [inheritance from] those who leave no heir in the direct line: If a man dies childless and has a sister, she shall inherit one-half of what he has left, just as he shall inherit from her if she dies childless. But if there are two sisters, both [together] shall have two-thirds of what he has left; and if there are brothers and sisters, then the male shall have the equal of two females' share." God makes [all this] clear unto you, lest you go astray; and God knows everything
They ask you for your pronouncement. Say, " Allah pronounces to you concerning the indirect heirs." In case a person perishes having no child, and he has a sister, she shall have half of what he has left, and he inherits (from) her in case she has no child (i.e., has the right to all the inheritance). (And) in case they are two (sisters), then they shall have two thirds of what he has left; and in case they are brothers, men and women, (i.e., has the right to all the inheritance) then the male shall have the same portion as that of two females. Allah makes (this) evident to you, that you should not err; and Allah is Ever-Knowing of everything
They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindred. If a man die childless and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Knower of all things
(Muhammad), they seek your verdict. Tell them, "God commands this concerning your kindred: If a man dies childless but has a sister, she will receive half of the legacy. If a woman dies childless, her brother will receive the whole legacy. If a childless man leaves only two sisters, both will receive two-thirds of the legacy. If the heirs are both sisters and brothers, the share of a male will be twice as much as the share of the female. God explains His Laws to you so that you will not go astray. God knows all things
They seek a ruling from you. Say, "Allah gives tou the ruling concerning Kalalah. If a person dies having no son, but he does have a sister, then she will get one half of what he leaves. (On the other hand) He will inherit her if she has no child. If there are two (sisters), they will get two third of what he leaves. If they are brothers and sisters, both male and female, then, the male will get a share equal to that of two females." Allah explains to you, lest you should go astray. Allah has full knowledge of everything
They seek your legal advice. Say: “Allâh instructs you about the dead one who has neither parents nor children. If a man dies, leaving a sister, but no child, she will have half the inheritance. If she dies first, then he will inherit her, if she left no children. If there are two sisters, they will have two-thirds of the inheritance. If the siblings are men and women, the male will get twice the share of the female." Allâh makes things clear unto you, lest you go astray. Allâh is the All-Knowing of everything.
People seek your verdict. Say, "Allah gives you instructions concerning the inheritance of distant relatives. If a man passes away and has no (living parent or) child, but has a sister, then she inherits half of what he leaves behind. (Similarly) he would inherit from his sister, if she was childless. If a man was survived by two sisters (and no direct heir) they both would inherit two-thirds of what he leaves behind. If the deceased had (no direct heirs, but) brothers and sisters, then the share of the male shall be equal to the share of two females. Allah clarifies matters for you, lest you go astray. Allah is very well Aware of all things
They seek your legal advice. Say: “Allâh has already instructed you about the dead one who has neither parents nor children. If a man dies, leaving a sister, but no child, she will have half the inheritance. If she dies first, then he will inherit her if she left no children. If there are two sisters, they will have two-thirds of the inheritance. If the siblings are men and women, the male will get twice the of the female". Allâh makes things clear to you so that you will not be deceived into going away from the truth. And Allâh has the full knowledge of everything.
They -your people- seek counsel from you O Muhammad concerning the deceased who is childless and fatherless. Say to them: "Allah’s decretal reply to your question concerns the childless and fatherless is formally announced, thus: If a man dies and he has no child nor a father but he has a sister, then she has the rightful claim to one half of what he has left." And should the reverse be the case then he inherits all her property if she has no child. And if the deceased in question has two sisters or more, then they go share and share alike in two thirds of what he left. And if they are a mixed company of men and women - brothers and sisters, then the general principle of inheritance applies; the male inherits the equivalent of what is apportioned to two females. Allah sets forth for you in detail the principles governing hereditary succession to property so that you do not go wrong, and Allah is 'Alimun of all in all
They ask you for a ruling, say: “Allah instructs about the one who dies without descendants. If a man dies childless, but had a sister, she would inherit half of what he has left and he would be her only heir, if she were to die childless. If the deceased had two sisters, they would inherit between them two-thirds of what he left. However, if the siblings were both male and female, then each male would receive the share of two females.” Allah explains this so that you do not make mistakes. Allah is the Knower of everything.In the name of Allah, the Kind, the Caring</basmala
They ask you ˹for a ruling, O Prophet˺. Say, “Allah gives you a ruling regarding those who die without children or parents.” If a man dies childless and leaves behind a sister, she will inherit one-half of his estate, whereas her brother will inherit all of her estate if she dies childless. If this person leaves behind two sisters, they together will inherit two-thirds of the estate. But if the deceased leaves male and female siblings, a male’s share will be equal to that of two females. Allah makes ˹this˺ clear to you so you do not go astray. And Allah has ˹perfect˺ knowledge of all things.
They ask you for a ruling, say Allah gives you a ruling on childlessness, if a man dies and has no child and he has a sister, then for her is half of what he leaves behind, and he inherits from her if she has no child, and if there is two of them (sisters), then for the two of them is two thirds of what he leaves behind, and if there are male and female siblings, then for the male is the share of two females. Allah explains to you so you do not go astray, and Allah knows everything.
They seek your guidance. Say: ‘Thus God instructs you regarding those that die childless and without living parents. If a man die childless and he have a sister, she shall inherit the half of his estate. If a woman die childless, her brother shall be her sole heir. If a childless man have two sisters, they shall inherit two-thirds of his estate; but if he have both brothers and sisters, the share of the male shall be that of two females.‘ God enlightens you, so that you may not err. God has knowledge of all things
They consult you; say, "GOD advises you concerning the single person. If one dies and leaves no children, and he had a sister, she gets half the inheritance. If she dies first, he inherits from her, if she left no children. If there were two sisters, they get two-thirds of the inheritance. If the siblings are men and women, the male gets twice the share of the female." GOD thus clarifies for you, lest you go astray. GOD is fully aware of all things.
They will ask you [Prophet] for a ruling. Say, "God gives you a ruling concerning those who die childless and who have no surviving parents. If a man dies childless and has a sister, she will inherit one-half of what he has left, just as he will inherit from her if she dies childless. But if there are two sisters, then they are entitled to two-thirds of the inheritance between them, but if there are brothers and sisters, then the male is entitled to twice the share of the female.God makes this clear to you so that you do not go astray. God knows everything.
They will ask you [Prophet] for a ruling. Say, “God gives you a ruling concerning those who die childless and who have no surviving parents. If a man dies childless and has a sister, she will inherit one-half of what he has left, just as he will inherit from her if she dies childless. But if there are two sisters, then they are entitled to two-thirds of the inheritance between them, but if there are brothers and sisters, then the male is entitled to twice the share of the female. God makes this clear to you so that you do not go astray. God knows everything.
They seek your ruling. Say, “Allah gives you ruling in the kalalah (The person who has neither parents nor children).” If a man is destroyed, and he has no progeny, and he has a sister, so for her one-half from what he quits. And he inherits her if she has no progeny. So, if there are two (sisters), so for them two-thirds from what he quits. And if they are siblings, men and women, So the male will have the share of two females.” Allah makes clear to you lest you astray. And Allah with everything, Knowledgeable.
They ask you for a pronouncement. Say: Allah pronounces to you concerning the Kalalah (paternal, or paternal and maternal, brother and sister) . If a man dies and he has no offspring, but he has a sister, for her shall be half of what he leaves; and he shall inherit from her (wholly) if she has no offspring; but if there be two (sisters) , then they shall have two-thirds of what he leaves; and if there be (some) brothers and sisters, then for the male shall be the like of the shares of two females. Allah, makes clear (the laws) to you, lest you should go astray, and Allah is All-Knowing of all things
They will ask you for a verdict. Say, God Himself gives you His ruling concerning [inheritance from] a person who leaves no heir in the direct line. If a man dies childless and has a sister, she shall inherit one-half of what he has left, just as he shall inherit all her [property] if she dies childless. But if there are two sisters, they shall both together have two-thirds of whatever he has left; and if there are brothers and sisters, then the male shall have the equal of two females' share. God makes all this clear to you, lest you go astray; and God knows everything.
They ask you about the inheritance of a person who is survived by neither ascendants nor descendants. If one dies and leaves no children, and he had a sister, she gets half the inheritance. If she dies first, he inherits from her if she left no children. If there were two sisters they get two-thirds of the inheritance, if there are sisters and brothers, the brother would get twice the share of the sister for reasons already explained (2:80), (4:11). Allah clarifies the Laws so that you might not go astray. Allah is the Knower of all things
They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things
They ask thee for a decision. Say, `ALLAH gives HIS decision concerning `Kalalah. If a man dies leaving no child and he has a sister, then she shall have half of what he leaves; and he shall inherit her if she has no child. But if there be two sisters, then they shall have two-thirds of what he leaves. And if the heirs be brethren - both men and women - then the male shall have as much as the portion of two females. ALLAH explains this to you lest you go astray and ALLAH knows all things well.
They seek a ruling from thee. Say, “God gives you a ruling concerning the one without a direct heir. If a man dies having no child, but he has a sister, then unto her belongs half of what he leaves, and he will inherit from her if she has no child. If there be two sisters, then unto them belongs two-thirds of what he leaves. If there be brothers and sisters, then unto the male a share equal to that of two females.” Thus does God make [this] clear unto you, lest you should go astray. And God is Knower of all things
They ask you for a legal decision: Say: "Allah directs (thus) about those who leave no descendants or ascendants (i.e., nobody from later or early generations) as inheritor (of belongings). If it is a man who dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, her brother takes her inheritance: If there are two sisters, they shall have two-thirds (between them): If there are brothers and sisters, (they share) the male having twice the share of the female. Like this does Allah make clear to you (His law), in case you make a mistake and Allah has knowledge of all things."
They seek a verdict from you. Say, “God gives you a verdict concerning those without direct heirs. If a man dies childless and has a sister, she inherits half of what he left behind. If she dies childless, he inherits from her. If there are two sisters, they receive two-thirds of what he left behind. If there are brothers and sisters, the male gets the share of two females.” God makes this clear for you, lest you go astray. God is fully aware of everything.
They ask you for a ruling. Say, 'God gives you a ruling concerning the person who has neither parents nor children.' If a man dies, and leaves no children, and he had a sister, she receives one-half of what he leaves. And he inherits from her if she leaves no children. But if there are two sisters, they receive two-thirds of what he leaves. If the siblings are men and women, the male receives the share of two females.' God makes things clear for you, lest you err. God is Aware of everything
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They request from you a [legal] ruling. Say, " Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]." If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things
They ask you for a decision; say, 'God gives you a decision concerning remote kinship.' If a man perishes and has no child, but has a sister, let her have half of what he leaves; and he shall be her heir, if she has no child. But if there are two sisters, let them both have two thirds of what he leaves; and if there are siblings, men and women, let the male have like the portion of two females. God makes clear to you, lest you go astray; and God knows all things.
They ask thee for a legal decision. Say: God directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a wo man, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth God make clear to you (His law), lest ye err. And God hath knowledge of all things
They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. And Allah hath knowledge of all things